t^&^ii&ii:i^4i. 



LIBRARY OF CONGRESS. 



Shelf .E ® 



UNITED STATES OF AMERICA. 



T h: :ei 



Great Legacy 



JiL. IPItESEIiTTJLTIOnsr OIP THE 

GOSPEL PLAN OF SALVATION, 

UNDER THE SIMILITUDE OF A WILL. 






"For where there is a Testament, there must also of necessity be 
brought in the death of the Testator. For a Testament is of force after 
men are dead; since it is of no strength at all while the Testator lives." 
(Heb. ix: 16-17.) 



t: . a 



ST. LOUIS, IvCO. 

JOHN BURNS, BOOKSELLER AND PUBLISHER, 

1878, 

r 



w 



Entered according to Act of Congress, in the Year 1878, by 

S. R. EZZELL, 

In the Office of the Librarian of Congress, at Washington, D. C. 



The Library 

of conhress 

WASHINGTON 






PREFACE. 



Joe the last FIFTEEN or eighteen years we have made 
the subject of this book a specialty; and for the 
greater part of this period have frequently delivered its 
chief contents, orally in abridgment, in different portions 
of Missouri, Arkansas and Texas. Having received many 
urgent solicitations from numerous brethren of these 
States to prepare the series for publication, we have 
consented to do so ; yet not without a deep sense of 
the solemn responsibility thereby incurred, owing to 
the momentous importance of the subject. 

In its oral delivery, it has generally proved effective 
under Grod in the conversion of sinners, the edification 
of Christians, the instruction of young preachers, and 
the refutation of error, over which it has signally 
triumphed in every one of the many instances in 
which it has been subjected to the ordeal of direct 
attack. In view of its success hitherto, although 



IV PEEFACE. 

delivered in a manner so free from display of learning 
or eloquence, that the fastidious world has never 
eulogized it for its elegance of style or manner — while 
many have trembled and said, " Go thy way for this 
time " — we have been induced, in writing it, to preserve, 
as nearly as possible, the same plain, unassuming 
manner: relying upon the power of truth, as ever, for 
success. Our ambition has been to demonstrate and 
simplify the Gospel Plan of Salvation with such 
clearness as to leave all accountable persons with no 
excuse for not understanding and obeying it. 

To the best of our humble ability, we have endeavered 
to make the Great Legacy just the book that every 
lover of the truth, who feels a becoming desire for its 
success, will be delighted to read and hand to his 
neighbor : just the book to send to destitute places by 
the dozen — yea, even by the hundred — that the truth 
may be disseminated among those who are perishing 
for want of the bread of life in remote localities where, 
for want of means, efficient evangelists cannot go and 
be sustained. 

In the main, we have arranged our prime proposi- 



PREFACE. V 

tions and arguments in such a manner as to enable us 
to proceed on a principle of successive induction. 

We have carefully avoided uncalled-for harshness 
and undue severity. For the sake of brevity, variety 
and freshness, we have, in many instances, refrained 
from using hackneyed arguments, although they were 
as good and as conclusive as the ones we have used ; 
hoping thereby, from different stand-points (yet arriv- 
ing at the same conclusions), to convince many whom 
the most profound arguments have failed to reach. 
For the sake of those who are honestly inquiring after 
truth, we have endeavored, by plain, common-sense 
arguments, explanations and fitting illustrations, to 
adapt the whole subject to the masses ; that all may be 
able to behold the G-ospel Plan of Salvation in its 
adaptness to every class or character of persons : as 
unbelievers, believers, penitent believers and Christians 
respectively, in its original beauty, harmony and sim- 
plicity, as presented in the dazzling light of Heaven^s 
truth, which is mighty and will prevail. 

And now, may the blessing of God rest upon all who 
may read this volume with unprejudiced minds; and 



VI PREFACE. 

may it prove instrumental in inducing all to a complete 

surrender and consecration of themselves to God ; that 

His cause may be honored^ His name glorified, and souls 

saved through the merits of our Lord Jesus Christ, and 

the object for which we have written, be accomplished^ 

is the sincere prayer of 

S. K. EZZELL. 

Big Valley^ Lampasas Co., Texas, May, 187 S. 



CONTENTS, 



CHAPTER I. 

PAGE. 

Diversity of the Conditions of the Will 9-25 



CHAPTER II. 
Diversity of the Conditions of the Will.... 26-48 



CHAPTER III. 

Establishment of the Church, and the Full Pro- 
mulgation OF THE Christian Law 49-69 



CHAPTER lY. 
Objections Answered 70-S3 

CHAPTER Y. 

Establishment of the Church, and the Full Pro- 
mulgation OF the Christian Law 84-96 

CHAPTER YI. 

Establishment of the Church, and the Full Pro* 

mulgation of the Christian Law 97-111 



Vlll CONTENTS. 

CHAPTER YII. 



PAGE. 



Establishment of the Church, and the Full Pro- 
mulgation OF the Christian Law 112-133 



CHAPTER YIII. 

Establishment of the Church, and the Full Pro- 
mulgation OF THE Christian Law 134-165 



CHAPTER IX. 
Uniformity of the Conditions of the Will 160-190 

CHAPTER X. 
Uniformity of the Conditions of the Will 191-221 

CHAPTER XI. 
Uniformity of the Conditions of the Will 222-249 

CHAPTER XIL 
Uniformity of the Conditions of the Will 250-274 

CHAPTER XIIL 
Uniformity of the Conditions of the Will 275-303 



THE GREAT LEGACY. 



CHAPTER I. 

DIVEE81TY OF THE CONDITIONS OE THE WILL. 




BASIS. 

" For where there is a testament, there must also of necessity 
-be brought in the death of the testator. For a testament is of 
force after men are dead ; since it is of no strength at all while 
the testator lives." (Heb. ix : 16-17.) 

[^AtneHean Bible Union VersionJ] 



Y the word '^ Testament ^^ in tliis passage^ 
and many others, is meant the Christian 
Institution — the Gospel plan of Salvation, 
as revealed through Jesns Christ. 

By the word '^ Testator ^^ the inspired apostle 
doubtless has reference to our Lord and Saviour 
Jesus Christ. 

In the main, the words Covenant, Testament, 
Will, Law, are used in the Scriptures interchange- 
ably ; but the terms Law and Gospel, Works and 
Faith, Letter and Spirit, express antithesis. The 
major part of these important words and terms, 
as well as others of similar import, are variously 
qualified, compared and contrasted by such ad- 
jectives RS first, second, old, neii\ Ijetter , perfect 
dead, limng, etc.: from which we conclude that 

2 



10 DIVEESITY or THE C0]N^DITI01^S 

there lias "been a CHAi^aE of the Institution of 
God — that the ''fountain" spoken of in Zech. 
xiii : 1, has been " opened to tlie house of David 
and to the inhabitants of Jerusalem for sin and 
for uncleanness :" — that the Law, which was our 
schoolmaster, or pedagogue, to bring us to Christ, 
has gloriously subserved its purpose, waxed old 
and vanished away — given place to that which re- 
mains and cannot be shaken — that received " king- 
dom which cannot be moved:"- that the old law has 
ingloriously died, that its successor — the Gospel — 
might gloriously live and prove tlie power of God 
unto salvation — ^live to bring sinners to the " Lamb 
of God that taketh away the sin of the world " — 
the Son of God who came to do the will of God — 
to ^Hake aioay tlie firsts that He miglit establisTi 
tlie second " — ^to open up and consecrate, ''through 
his flesh, a js^ew and liviistg way:" — who "hath 
appeared once in the end of the world (Jewish 
age) to put away sin by the sacrifice of himself;" 
and " by His own blood, hath entered in once into 
the holy place,having obtained eternal redemption 
for us ; and is set on the right hand of the throne 
of the Majesty in the heavens, from henceforth 
expecting, till his enemies be made his footstool :" 
where he now reigns Lord of lords and King of 
kings. 

Of the old — the first — covenant, Moses was the 
mediator ; and as such he typified Christ the me- 
diator of the new — ^tlie second covenant. As the 
death of the appointed victim must be brought 
in to ratify and confirm the first Testament, so in 
antet}T3e, the death of Christ — the appointed 
victim — must be brought in to ratify and confirm 
the second Testament, of the Mediator, Yictim, 



OF THE WILL. 11 

Testator. It is as legitimate, from tlie general 
scope of tlie Scriptures, to view Christ as testator 
as well as mediator, as it is to view Him as priest 
as well as victim. In respect to these prominent 
matters within the pnrview of the particular 
feature, Christ, as a great antetype,was prefigured 
both remotely and directly as altar, victim, priest, 
mediator, testator, etc. 

The existence of a will or testament in force 
presupposes : 1, a qualified testator ; 2, a legacy ; 
3, heirs ; 4, conditions ; 5, executors ; and, 6, the 
death of the testator. 

A will may, or may not, have conditions. This 
is optionary with the testator. 

It is indispensable that a testator be of lawful 
age, and of a sound mind at the time he makes 
his final will. A will is to be subscribed, wit- 
nessed, published, etc., in such manner as the law 
prescribes. 

None of these necessary considerations are 
wanting in regard to ihe final Will and Testament 
of Jesus, the Great Testator. We now proceed 
to an examination of the sacred writings of the 
apostles and evangelists, commonly styled, " The 
]^ew Testament of our Lord and Saviour Jesus 
Christ ;" of which Testament Jesus is the Testator ; 
the Apostles, or those especially called, sent and 
qualified, are Executors. Jesus, the divine and 
inexpressibly benign Testator, in His final Will, 
graciously bequeathes a Great Legacy to the 
human family, upon certain plain, simple Con- 
ditions to be conformed to by those of capacity, 
who would be legal inheritors.'^ 



■^Infants and idiots, not being possessed of capacity, and there- 



12 DIVERSITY OF THE CONDITIONS 

But, to illustrate, in the main, some of the most 
prominent features of this im]Dortant subject, we 
will suppose a gentleman possessed of the im- 
mense amount of live hundred dollars' worth of 
personal property, and iifty million dollars' Avorth 
of real estate. Vast Amount ! Hence, how care- 
ful should he be, as a testator, in the selection 
and use of words in making his mil, especicilly 
in regard to all important points I But more care- 
ful, if possible, should the intended legatees be 
that they conform to every requirement therein 
contained. 

But to proceed. This gentleman has no rela- 
tives under the whole canopy of heaven. Near 
by him, hoveled in abject poverty, are fim des- 
picable orplian girls of liumble parentage. In 
their destitute, miserable and utterly helpless 
condition, when it seems that "• there is no eye to 
pity, and no arm to save " them from irretrievahle 
ridn^ this wealthy man beholds their helpless 
grief; and, being a man of boundless benignit}^, 
he views them with tender compassion ; and in- 
stantly resolves, in the nobleness of his soul and 
the majesty of his power, to become their gracious 
benefactor. He kindly takes them under his im- 
mediate supervision and care. B}^ his many acts 
of unmerited kindness, he manifests that he loves 
them most tenderly — even with the love of a fond 
and affectionate father. He supplies their neces- 
sities — blesses them — while he lives as occasion 
requires, with or without conditions, as he sees 

fore not having transgressed God's law, are not guilty of per- 
sonal sin, and are subject only to the effect of Adam's transgres- 
sion — temporal death, etc. — from which they are redeemed by 

Ciiri'-t FNCONDITIONALLY. 



OF THE WILL. 13 

proper, being tlie sovereign of liis own effects; 
and clearly manifests to tliem Ms desire tliat 
tliey might all be tlie liappy beneficiaries of his 
vast possessions, as the gracious beqnest of a 
kind benefactor, after his decease : meanwhile he 
often weeps over their waywardness while toiling 
and suffering to secure to them such a vast in- 
heritance on his departure. Finally, in view of 
the uncertaint}^ of life and the certainty of death, 
he proceeds, after the usual formula, to make his 
Last Will and Testament. He is in full possession 
of all the necessar}^ qualiiications to do so. He 
is complete master of the language he uses ; and, 
therefore, fully intends that each and every word 
therein contained shall be taken at its full value, 
and in its prime and current meaning. 

He is deeply impressed with the fact, which he 
fally intends, that his last will and testament, 
now about to be subscribed, witnessed, published 
and recorded, is to be, and remain in full force 
after his decease, as irrevocably fixed as immu- 
tability itself. In his will, this gentleman stipu- 
lates very plainly and definitely the conditions 
upon which the perishable property and real 
estate, respectwely, are to be inherited by the five 
orphans indiscriminately, as follows : Condition 
1st. All shall marry. Condition 2d. All shall 
marry farmers. Condition 3d. All shall be mar- 
ried by a preacher. Condition 4th. All shall con- 
tinue to live wdth their husbands. The personal 
property is to be inherited on conditions 1st, 2d 
and 3d ; but the real estate, on all the conditions. 
He then further and explicitly states : "- She that 
complies with said conditions shall inherit ; but 
she that complies not shall be disinherited." His 



14 DIVERSITY OF THE CONDITIONS 

language is as clear and definite as that of our 
Saviour — the Great Testator (Mar. xvi : 16) : " He 
that believeth and is babtized shall be saved ; but 
he that believeth not shall be damned." While 
this gentleman lives he has a perfect, inalienable 
right to dispense his blessings on varioiis condi- 
tions^ or without conditions, as he sees proper, he 
being the sovereign of his own effects. He also 
has a right to change his will at his own option, 
for a will is not in force while the testator lives. 
But after his death his will is in full force^ and 
must be executed and conformed to according to 
the stipulations and conditions therein contained, 
unless it can be made appear that he lacked some 
necessary qualification when he made it final. 

But, possessed of all the necessary qualifica- 
tions, this gentleman makes his will containing 
all the above-named stipulations and conditions. 
He dies : his will, sealed and now in full force^ 
is probated and awaits the action of his duly ap- 
pointed and qualified executors. We hope the 
reader will bear the above illustration in mind 
carefully, as we shall have special use for it in 
the sequel. 

We are now prepared to state and prove our 
first prime proposition. 

Proposition 1st. Prior to the death of Christy 
the Great Testator, He dispensed His blessings 
on VARIOUS Conditions, hecause His Will was 
NOT in EULL FORCE. (Heb. ix : 16-17.) 

'' For where a testament is, there must also of 
necessity be the death of the testator. For a tes- 
tament is of force after men are dead ; otherwise, 
it is of no strength at all while the testator 
liveth." [Common Version.] 



OF THE WILL. 15 

The great Legacy wMch Jesus, tlie divine Tes- 
tator, bequeatlied to lost and mined man, is in- 
finitely greater tlian all eartMy considerations, 
yea, it is incomparable with a tliousand toorlds 
like this. It is — 1st, Remission of Sins ; 2d, The 
Gift of the Holy Spirit ; 3d, Eternal Life. 

Jesus, our blessed Saviour, moved with tender 
compassion, purchased this great possession — 
heaven's richest boon — mth his own precious 
blood, for helpless man, and graciously be- 
queathed it to him upon specific, plain, easy, un- 
changeable conditions, which we shall find as we 
proceed clearly stipulated in his flnal Will, now 
in force, and has been ever since it was first 
opened by his divinely inspired executors. 

These three " exceeding great and precious 
promises" — Heaven's gracious bequest — covev all 
the spiritual wants of man. Of Remission of 
Sins, we speak first with direct reference to past 
or alien sins ; sins committed by adults before 
they become Christians.'^ 

Remission of sins equals saved from sins, for- 
giveness of sins, blotting out of sins, pardon of 
sins, healing, etc. 

Of the Gift of the Holy Spirit, we speak first 
with direct reference to the ordinary indwelling 
and comforting infiuence of the Holy Spirit given 
to all them that obey God. 

Of Eternal Life, we speak with reference to 
that abundant entrance into the "Everlasting 
Kingdom of our Lord and Saviour Jesus Christ — 
the future, imperishable Reward of the finally 
faithful. 



*0f sins committed by Christians, we shall speak in another 
place. 



16 DIVEESITY OF THE C0:N^DITI0]S^S 

Permit me to remark just here, that the Holy 
Spirit was not given until after Jesus was glori- 
lied, (John vii : 39.) Please bear this in mind. 

But we now proceed to demonstrate, \>j a few 
plain cases, that Jesus — the testator — while here 
on earth in person, prior to his deatli, did dispense 
his blessings upon i^arlous conditions, which He 
had a perfect right to do. He being the sovereign 
of his own effects. His will not being in force — 
or rather. He having no stated, perfect or confirmed 
will at that time, as sahseqicently. (Matt, ix : 
1-8.) "And He entered into a ship, and passed 
over, and came into His own city. And, behold, 
they brought to Him a man sick of the pals}^, 
lying on a bed; and Jesus, seeing their faith, 
said unto the sick of the palsy : Son, be of good 
cheer ; thy sins be forgiven thee. And, behold, 
certain of the scribes said within themselves. This 
man blasphemeth. But Jesus, knowing their 
thoughts, said, Wherefore think ye evil in your 
hearts ? For whether is easier, to say, Thy sins 
be forgiven thee ; or to say. Arise and walk ? But 
that ye ma}' know that the Son of man hath power 
on earth to forgive sins (then said He to the sick 
of the palsy). Arise, take up thy bed and go 
unto thine house. And he arose and departed 
to his house. But when the multitudes saw it, 
they marveled, and glorified Grod, which had given 
such power unto men." 

The object which our Saviour had in view in 
this instance of forgiving sins, is clearly stated 
b}^ himself: ''But that ye may know that the Son 
of man hath power on earth to forgive sins." But 
this is only one among the many instances in 
which Jesus takes occasion to manifest his power. 



OF THE WILL. 17 

]S"ot only did He often manifest His powei% but 
equally often did He manifest Ms compassion ; by 
which he demonstrates to a lost and ruined world, 
that He is both able and loilUng "to save to the 
uttermost all that will come unto God by Him ;" 
by which He would induce poor sinners to rely 
upon Him as their only and all-sufficient 
Saviour. So complete was His success, that the 
gainsaying "multitudes marveled, and glorified 
God." But we invite special attention to the 
cois'DiTiois' on whicli Jesus forgave this man's sins, 
which seems to be sufficient to induce the com- 
passionate Saviour to forgive his sins. That 
condition was faith. "Ah," says one, "that's 
the doctrine !" "Yea," say the man}?^, " that is 
Heaven's uniform law of forgiveness !" Justifi- 
cation of the sinner by faith only has been the 
prevailing order from the days of Abrahaiu on 
down to the days of Christ's personal ministry ; 
and, thank God, the same order has continued to 
prevail, without a single exception^ even to the 
present day : and my prayer is, that it may so con- 
tinue till time shall be no more: and to this end, God 
being my helper, will I labor while I've breath. 
' Wherefore that we are justified by faith only^ 
is a most wholesome doctrine, and very full of 
comfort.' Assuredly this is a model case of 
forgiveness of sins." 

Of all who contend thus, I would kindly ask, 
" How readest thou ? What saith the Scriptures ?" 
Come, let us read and "reason together." This 
is a model case of forgiveness of sins ! Strange 
indeed that even one poor sinner should go away 
from the presence of Him, who has shown him- 
self perfectly able and willing to forgive, mourn- 



18 DIVEESITY OF THE CONDITIOI^S 

ing and agonizing on account of sins not forgiven : 
not only once^ but even a score of times, or 
onore ! 

Stranger still, that so many hundreds and 
thousands of poor, "helpless," sin-sick souls 
who are, as it were, let down through the tiling 
and borne on the arms of the faith of their friends 
into the presence of the compassionate Saviour, 
prostrate on the couch of "utter helplessness," 
should there agonize, and in concert with their 
many friends, all frantic with solicitude and anx- 
iety, earnestly pray the Lord to forgive their sins ; 
and continue thus to agonize and implore forgive- 
ness from time to time for weeks, months and 
even years ^ and then go away mourning; and 
even, in some instances, resolved to die in their 
sins ! and, shall I say ? believing on Jesus all the 
while ! 

Yea, passing strange is this ! for when we ex- 
amine the case before us minutely, we find that 
Jesus forgave the paralytic's sins — not on account 
of Ills faith, but on account of the manifest faith 
of his friends. "And Jesus, seeing tlieir faith, 
said unto the sick of the palsy. Son, be of good 
cheer; thy sins be forgiven thee." (Verse 2.) 
Granting that this is an instance of the forgive- 
ness of sins by faith only^ will it serve as a model ? 
None can truly so affirm ; for, so far as we are 
informed, the faith was upon the part of others^ 
and not upon the part of the one whose sins were 
forgiven : at least his faith is not mentioned. But 
if it be conceded that this is not a model case of 
forgiveness, but an exception, then we are forced 
to conclude that there is one exception. Hence, 
if there is one exception, there may be two ; if 



or THE WILL. 19 

two, there may be many. I do not grant that 
this is an exception. It is one instance in support 
of my proposition i^o. 1, now before us, viz: 
Prior to the death of Christ, he dispensed his 
blessings on various conditions, because his will 
was not in force. Here I might, with impunity, 
challenge the world to produce a single exception, 
or variation as to the conditions of forgiveness of 
sins, in the Last Will and Testament of Jesus 
after it was confirmed by His deatli and opened 
by his Executors, being in full force. If it be 
asked why Jesus forgave this man's sins upon 
the faith of otliers^ I answer. It was because He 
was yet living on earth in person ; and hence His 
will was not in force ; and He, therefore, being the 
sovereign of His own effects, had a perfect, inal- 
ienable right to dispense His blessings upon tliis^ 
or any otlier condition oYioitliout any condition, 
just as He saw proper. 

But be it noted, that in no case on record did 
He ever violate any established law of God, or 
any part thereof in the exercise of His sovereign- 
ty. ]^ay. He scrupulously kept the law of Gfod 
Himself, and required others to conform to it, as 
we shall find as we proceed. Since Jesus thus 
recognized the old law, it would have been incon- 
sistent in Him to establish and make binding a 
new, unifor]n law, until the first was taken away. 
(See Heb. x : 9.) But of this at a proper time. 
Suffice it to say of this instance, in conclusion, 
that so far from tlie paralytic's case being either 
a model or an exception to any established law of 
forgiveness, there is nothing like it in the old law 
nor in the new. 

As our second witness in the proof of the propo- 



20 DIVERSITY OF THE CONDITIOI^S 

sition before iis, we refer the reader to Luke vii : 
86-49. 

We are sorry that the intended limits of this 
essay will not admit of our inserting this entire 
passage. Suffice it to say, that the person whose 
sins Jesus forgave in this instance was a 
woman. Her sins were "many." The Saviour 
and others are aware of this ; and she evinced 
that she, also, is very conscious of this fact. 
Doubtless she beholds the loving Saviour as 
having power on earth to forgive sins ; and by 
His being reputed "a friend of publicans and 
sinners," and seeing him eating with sinners, she 
is emboldened to venture to come behind this 
"friend of sinners," and manifest that she loves 
Him much, by "washing his feet with tears and 
wiping them with the hairs of her head," and 
kissing them and anointing Him with precious 
ointment, doubtless hoping thereby to propitiate 
the loving Jesus, and, if possible, to induce him 
to forgive her sins. Upon thus manifesting that 
she loved him much, Jesus said to Simon — the 
Pharisee : " Her sins, which are many, are for- 
given ; for she loved much. ^v ^ ^ And 
He said unto her, Thy sins are forgiven. And 
they that sat at meat w^ith Him began to say 
within themselves. Who is this that forgiveth 
sins also ? And he said to the woman. Thy faith 
hath saved thee ; go in peace." By thus manifest- 
ing her love of Jesus, this woman showed her 
faith in him, upon which he forgave her sins. 
Thus the woman, in view of the compassion and 
power of Jesus, and her sinful condition, acted 
intuitively, and was blessed accordingly. 

In the free exercise of His sovereignty, untram- 



OF THE WILL. 21 

meledby any uniform law — in view of surrounding 
circumstances, Jesus forgave her sins, and said, 
^' Thy faith hath saved thee ; go in peace." Here 
also the condition of which forgiveness of sins is 
predicated is faitli ; but it was not upon the part 
of otliers, as in the paralytic's case, but upon the 
part of the mdiindiial whose sins are forgwen. 
Hence, we see a vast difference, quite sufficient to 
demonstrate the fact that Jesus, the testator, 
while here on earth, did dispense his blessings on 
various conditions before his will was conlirmed 
by his death. Having clearly demonstrated the 
truth of our proposition, by these two witnesses, 
with reference to the Remission of Sins, we pass 
on to more proof of the same proposition, with 
reference to that greatest bequest, eternal Life. 
We could instance many more cases in support 
of the preceding conclusion, but this would be 
superfluous. Just as well contend for the case of 
the man whose eyes Jesus restored to sight by 
anointing them with spittle and clay, as a model 
of restoring sight to the blind, as to contend for 
either of the cases examined as a model of Re- 
mission of Sins. 

Our third instance, in further proof of the prop- 
osition before us, has special reference to the 
conditions upon which Jesus, prior to his death, 
proposed to bequeath or bestow Eternal Life. 
(Luke xviii : 18-23.) "And a certain ruler asked 
him, saying. Good Master, what shall I do to in- 
herit eternal life ? And Jesus said unto him. Why 
callest thou me good ? None is good, save one, 
that is God. Thou knowest the commandments : 
Do not commit adultery ; Do not kill ; Do not 
steal ; Do not bear false witness ; Honor th}^ 



22 DIVERSITY OF THE COI^DITIONS 

father and thy mother. And he said : All these 
things have I kept from my youth up. Now, 
when Jesus heard these things, he said unto him. 
Yet lackest thou one thing: sell all that thou 
hast, and distribute unto the poor, and thou 
shalt have treasure in heaven ; and come, follow 
me. And when he heard this, he was very sor- 
rowful ; for he was very rich." Now, if it be 
contended that Jesus had an established, uni- 
form law, and that the conditions upon which he 
dispensed his blessings, bequeathed the legacy, 
or any part of it, v/hile here on earth, were the 
same in all cases, and that the same law still 
obtains, we ask. Why do not all preachers of the 
present day require every man to sell all he has, 
and distribute unto the poor, in order to obtain 
eternal life ? In this case, as in all others, our 
Saviour had a special object in view, which was 
to test this young, rich lawyer, who professed 
such righteousness from his youth up, and to 
teach men of succeeding ages the indispensable 
necessity of loving Grod and his cause more than 
the world and all of its allurements ; to teach 
men that they should be willing to make any 
sacrifice, or stoop to any degree of humility that 
the law of God might require, in order that the}' 
might honor Him, and obtain any blessing thereby 
promised or vouchsafed. But, alas ! it is greatly 
to be feared that man^^, very many, who, like this 
rich miser, professing righteousness even from 
their youth up, are not sensible of their true 
condition, but flatter themselves that all is well 
if they only belong to " some church." Yea, how 
many are there who have so long indulged in the 
sin of the age, covetousistess, and are so wholly 



OF THE WILL. 23 

given to idolatry and so intensely engaged in 
worshiping the god of this world, that the de- 
mands of the law of the true and living God have 
become, to them, entirely impracticable, in re- 
gard to making sacrifices or submitting to any- 
thing else that the law of God requires, that the 
fashionable world might chance to sneer at or 
call indecent! Yea, how many are so blinded 
by the god of this world that they cannot see, 
and are lulled into such a stupor that they do 
not want to see anything that condemns their 
course, or that does not suit their theory ! Many 
such seem never once to think but that they are 
God's special favorites, and that they can sail 
along to heaven on flowery beds of ease, while 
others fought to win the prize and sailed through 
bloody seas. Many such seem to flatter them- 
selves that all is well so long as they can look 
back and experience pleasing sensations in the 
fond indulgence of the hope that they once " got a 
hope," and occasionally feel some impressions 
which, for want of something real, they are dis- 
posed,and even delighted to accept, as inward joys. 

"Mistaken souls that dream of heaven I 

And make their empty boast, 
Of inward joys and sins foro-iven, 

While they are shives to lust." 

O ! that every professed Christian of to-day 
would enter immediately upon an earnest, prayer- 
ful examination of the Word of God on this im- 
portant subject; meantime examining himself in 
the light thereof, and asking himself. What sac- 
rifices have I made, am I making, and am I 
willing to make, that the law of God requires ? 
and then act scrupulously and honestly as di- 



24 DIVERSITY OF THE CONDITIONS 

rected thereby, and in tlie spirit tliat should 
characterize everj^ true follower of him who, 
" although he was rich, yet for our sakes he be- 
came i)oor that we through Ids poverty might be 
rich." More anon. But I must return. That 
this is an isolated case, we are willing to admit ; 
but we are not willing to admit that it is an ex- 
ception, as is often argued, by those who contend 
that Jesus required conformity to a uniform law, 
in order to justify themselves for not conforming 
to it themselves, nor requiring others to do so in 
order to inherit eternal life. If Jesus had a uni- 
form law before his death, upon which he predi- 
cated the inheritance of eternal life, this is it. 
Hence, instead of this being ignored as an excep- 
tion, it should be taken as the rule. Therefore^ 
all my opponents miisf take it as the rule^ or 
abandon their ground. 

When the proper time arrived, Jesus did estab- 
lish a uniform law, to whicli, I now only assert, 
there is not a single exception. I hold myself 
responsible for the proof whicli I now promise to 
adduce in due time. Tlien, clearly, there is an 
issue. Some contend that while Jesus, the tes- 
tator, was here on earth in person, he was gov- 
erned by a uniform law in dispensing his blessings, 
and that the same law obtains to-day, and ever 
has obtained from Abel's day, without variation. 
Others negative this, dating the heghimbig of the 
uniform law of Christ subsequent to the death of 
Christ, the testator. We leave it for those who 
contend for the former position to make it good, 
and show that the cases adduced thus far are 
only exceptions to the uniform law. This will 
never be done. What ! a uniform huv of an in- 



OF THE WILL. 25 

fallible law-giver witli so many exceptions! 
Preposterous. 

I take the latter position and bind myself to 
sliow at the proper time, that after Christ's uni- 
form law is fully established, there is not a single 
exception, but that it is the same in all cases ; 
and, furthermore, that no case adduced in proof 
of the proposition before us, or yet to be adduced 
in proof of it, is in conformity to, nor can be 
reconciled with, the uniform law in all its parts, 
when it is fully established. I deny that the 
above cases are exceptions. They are all instan- 
ces in direct, positive proof of my present propo- 
sition : all showing conclusively that prior to 
the death of Christ he did dispense his blessings 
on various conditions, because His will was not 
in force. In the last case, as also in the former 
two, Jesus, the living testator, governed by sur- 
rounding circumstances, acted in the free exercise 
of His own delegated sovereignty. 



26 DIVEESITY OF THE COIs^DITIOlSI^S 




CHAPTEE II. 

DIVEESITY OF THE COJSTDITIOIS'S OF THE WILL — 
THE THIEF 01^ THE CKOSS. 

E now summon tliat very conspicuous 
cliaracter, commonly designated The TMef 
on the Cross, to testify in the popular 
mew of His case, as our fourth witness in further 
]Droof of proposition first. 

As a condition, in order to inherit eternal life, 
the rich, miserly lawyer, who last testified, was 
required to sell all that he had and distribute 
unto the poor. All are more than willing to 
concede that Jiis case was not in conformity to any 
regularly established, uniform law ; that this con- 
dition is not binding now, and that it will not 
do for a model under the Christian dispensation. 
All regard it as a high privilege that we can serve 
God acceptably without complying with this de- 
mand ordinarily, as a rigid condition in order to 
inherit eternal life. 

But why is it generally contended that this 
condition is not binding now ? Is it solely on ac- 
count of pecuniary interest ? Or is it because we 
have learned to " rightly divide the word of truth," 
and can see that his case was not in conformity 
to any established, uniform law ; that this demand 
was made by Jesus as a sovereign, and was under 
the Jewish age ? If the former, we should blush 
for shame ! If the latter, we should devoutly 



OF THE WILL. 27 

thank God that it is so. But if tlie latter, why not 
the same be admitted of the two preceding cases 
adduced, and all other cases that occurred during 
the Saviour's earthly career ? Why, for the same 
and other good reasons, may not the same be 
admitted of the case of the thief on the cross ? 
On account of the popular importance of this 
case, we shall give it its wonted prominence, by 
making it the subject of an entire discourse. 
While this poor murderer is writhing in the 
agonies of the grim monster. Death, from whose 
strong fetters he seems to have but one faint hope 
of deliverance, and that is in Jesus, the King 
of the Jews, who, in like manner, is expiring by 
his side — while all around are tantalizing the 
dying Son of God on the ground of His high pre 
tensions, as being the Son of God, a Saviour, 
the Christ, the chosen of God, the King of the 
Jews, etc., Jesus, in the midst of such awful sur- 
roundings, while enduring " such contradiction 
of sinners against Himself," and the excruciating 
pains of that most ignominious death, prayed 
most piteously for His enemies, " Father, forgive 
them, they know not what they do. " By all these 
surroundings, this poor, dying wretch is inspired 
with a hope, and is induced and emboldened to 
turn his dying eyes to Jesus ; and in full view of 
all these considerations,and as the last alternative, 
He cried, " Lord, remember me when thou comest 
into Thy kingdom. And Jesus said unto him, 
Yerily, I say unto thee, to-day shalt thou be with 
me in paradise." (Luke xxiii : 42-43.) 

This is often referred to as a model case of con- 
version under the Christian dispensation ! Yea, 
more — a model case of salvation in the Mngdom 



28 DIVERSITY OF THE CONDITIOI^S 

of ultimate glory ! Why not as well refer to 
tlie case of tlie paral3"tic, whose sins were forgiven 
upon faith manifested by his friends^ as a model 
case of conversion, under the Christian dispensa- 
tion? Why not as well refer to the ruler, who 
was required to sell and distribute all lie liad to 
the poor, as a model case of salvation in heaven f 
Perhaps the reason that the case of the paralytic 
is not taken as a model, is that it does not suit 
the popular theory in respect to faitli. As to 
popular practice, it would suit admirabl}^ in some 
of its features : jet it is often the case, when the 
practical part is conformed to, and all have faith 
in Jesus — seeker and friends — that it fails to bring 
the blessing, and the poor sinner goes on his way 
mourning. If the case of the ruler had been 
bound over into the New Institution, many, doubt- 
less, would conform to it, as a model.^M^t like he 
did— r^o^. Yes, let us suppose that the Saviour's 
command to the ruler—" Go, sell all that thou 
hast and distribute unto the poor " — was bound 
over into the Christian institution and rigidly 
made a part and parcel of the Christian law, and 
that by the express, imperative words of our 
Saviour and the practice of His inspired apostles. 
Is it not reasonable to conclude that many of the 
present day would contend that it is a non-essen- 
tial, and refuse to obey it : and to justify them- 
selves, sa}^, "The tliief was saved without it?" 
Shall I say that many examples answer this 
question in the affirmative ? Yes, how often do 
we hear it said, " The tliief on the cross was saved.' 
without baptism; theTefoYe^hap^tism is a non-essen- 
tial.^^ This is the reason why the thief 's is called 
a model case. We shall 3^et show that baptism 



OF THE WILL. 29 

is bound in tlie Christian institution and rigidly 
made a part and parcel of the Christian law ; and 
that by the express, imperative words of our 
Saviour and the practice of His inspired apostles. 
Hence, almost all denominations practice, in some 
way, what they call ''Baptism^'' and refer to the 
Saviour's command and the apostle's practice as 
authorit}^ for so doing; thereby acknowledging that 
it is binding under the Christian dispensation — 
that it is a part of the Christian law ; yet they 
tell us that it is non-essential ! I But, further, in 
reference to the thief's case as a model. When 
any one desires a patent on any kind of machin- 
exy, he makes a model of it on a small scale. This 
model must represent,in fac simile^ the machinery 
in every particular . Will any one acknowledge 
that he is a thief? If so, will he be crucified — 
will he have Jesus crucified with him ? There- 
fore, the very best that can possibly be made of this 
case as a model. If « model at all, is to make it a 
model for tlie conversion and scdvation 0/ thieves! 
But if any should be a proper subject^ and in 
every particular should conform to the model and 
obtain the same answer that tliis thief did, would 
the evidence be perfectly satisfactory — would 
it establish v*diat is contended for by those who 
take the thief's as a model case of conversion 
and salvation? 

They contend, that by His recjuest, the thief 
manifested genuine penitence, and that the 
Saviour's promise, '* Yerily, I say unto thee, To- 
day shalt thou be with me in paradise," gives 
full assurance that so soon as the breath left the 
body the spirit of the thief was Avafted into the 
peaceful presence of God, and entered upon the 



30 DIVERSITY or THE CONDITIOT^S 

full enjoyment of Heaven with all tliat Heaven 
means. Let us now examine tlie evidence, fairly 
and candidly, and see whether this is true or 
false. If we find it true, let us receive it ; if false, 
let us reject it. There is, at least, some room to 
doubt the genuineness of the thief's penitence. 
True, genuine repentance under the Christian dis- 
pensation depends somewhat upon the views of the 
individual, and is a d^eep lieart work, influencing 
the conduct. In this we may yet show that the 
thief was wanting. We may yet show that he 
was wanting equally as much as to his faith. We 
now invite special attention to the Saviour's 
ansv^er : " Yerily, I say unto thee. To-day slialt 
thou be with me in paradise." Some, in order to 
support a peculiar theory, put the comma after 
the word '' To-day, " instead of after the word 
" thee," and by thus changing the punctuation, 
would represent Jesus as using the word " To-day" 
to limit the time lolien He replied to tlie thief ^s 
request, instead of to limit the time wlien He and 
the thief sJiould he in paradise. This is such an 
awkward dodge, that it obviously stands refuted 
on its mere statement. '^ To-day shalt thou be 
with me in paradise." A clear understanding of 
this short sentence is of great importance in the 
investigation of Xh^ subject before us. We shall 
now propound a pertinent question, and then 
pause long enough to give a brief analysis of 
this important sentence, and then proceed to 
answer the question propounded. Question — 
Wliere did Christ go tliat da/y ? Now for the 
analysis of the sentence. The whole sentence is 
the object of the transitive verb, " say." ''Thou" 
refers to " thief," and is the subject of the sentence, 



or THE WILL. 31 

and is modified by tlie adjunct "witli me." 
" Me " refers to '' Jesns." The preposition '' with " 
connects and shows the relation between "thon" 
and "me" — the thief and Jesns. "Shalt be," 
the predicate, is modified by the adjunct " in par- 
adise," and by the adverb " to-day." Hence, Jesus 
and the thief, both, went into paradise the day 
on which they were crucified. But this is held 
up as a model case of conversion and of salvation ; 
and it is contended that the thief went to Heaven 
that day, where God the Father dwells. But we 
promised to answer the question — Wliere did 
Christ go that day ? We have already seen that 
wherever Christ went that day, the thief went. 
We shall now proceed to follow Christ ; for in so 
doing, we shall follow the thief. Reader, let us 
follow Jesus, fearing no evil, though He lead 
us, in this investigation, down into the dark 
and gloom}^ regions of Hades. So long as we are 
aided by the light of revelation, all will be pleas- 
ant, all will be well, and correct will be our con- 
clusions. Then let us go to Matt, xvi : 13-18, and 
begin : '' Wlien Jesus came into the coasts of 
Cesarea Philippi, He asked His disciples, saying, 
Whom do men say that I, the Son of man, am ? 
And they said, Some say that thou art John the 
Baptist ; some, Elias ; and others, Jeremiah, or 
one of the prophets. He saith unto them, But 
whom say ye that I am ? And Simon Peter ans- 
wered and said, Thou art the Christ, the Son of 
the living God. And Jesus answered and said 
unto him, Blessed art thou, Simon Bar-jona : for 
flesh and blood hath not revealed it unto thee, but 
my Father which is in Heaven. And I say also 
unto thee, That thou art Peter, and upon this rock 



32 DIVERSITY OF THE CONDITIONS 

I will build my Cliurcli ; and the gates of hell shall 
not prevail against it." After first interrogating 
His disciples in regard to whom others took him 
to be, our Saviour puts the question to them, 
seemingly anticipating the answer given by 
Peter — " Thou art the Clirist, the Son of the 
living God." He pronounces a blessing upon 
Peter, and tells him that God revealed this 
grandest and most sublime of all truths to Him, 
fully comprehending this great, central truth of 
revelation ; and in contemplation of His own 
majesty, Jesus declares, in reference to it — 
" Upon this rock I will build my Church, and 
the gates of hell {hades) shall not prevail against 
it." Doubtless Jesus, in making this declara- 
tion, contemplates his power ^ as the Son of the 
living God, even over death and hell. 

Yes, Jesus, the Son of the living God, became 
the might}^ conqueror of death and hell through 
His death and resurrection, by wiiich He was 
" declared to be the Son of God with power." 
(Rom. i : 4.) But we here invite special attention 
to the pronoun "i^." ''Upon this rock I will 
build my Church, and the gates of hell shall not 
prevail against it." There seems to be a variety 
of opinion as to what is the antecedent of " /^." 
Some say it refers to " rock^^^ and the word ^'rocJi'' 
being metaphorically used for the truth con- 
fessed, therefore, the Saviour intended to teach 
that the 'Agates of liell^^ should not prevail 
against the truth— ^^ Thou art the Christ, the 
Son of the living God." Hence, they say that 
this truth is still extant, and that the gates of 
hell have never been able to triumph over it — it 
yet remains. While many good and great men 



OF THE WILL. 33 

contend, witli a considerable degree of feasibility, 
that " W^ refers to ''^rock^^ we beg leave to mod- 
estly differ from tliem. Others of merited re- 
nown, as theologians and scholars, contend, with 
much assurance and great tenacity, that the word 
^' Cliurcli'^ is the antecedent of "zY," and that our 
Saviour spoke of the perpetuity of His Church. 
They contend that the phrase, "gates of hell," 
refers to the wickedness of this world, or the 
power and policy of the devil and his instru- 
ments. Hence, the theory of apostolic succes- 
sion is based on this passage. It is further con- 
tended that validity depends on apostolic suc- 
cession, and that, therefore, if there ever was a 
time since the apostles that the Church of Christ 
was extinct, the Saviour's words have failed, and 
all our hopes are vain. If this were the case, 
well might we all contend most earnestly and 
vehemently for apostolic succession. As for me, 
I am happy to say, I do not feel uneasy in the 
least as to this. I do not believe the Saviour was 
thinking about apostolic succession, nor validity 
depending on the perpetuity of His Church on 
earth, when he used this language. Should we 
undertake to jingle the chain of succession, link 
by link, back to the apostles, I apprehend that 
we should find some links made of rawhide, or 
even worse material, and that, perhaps, badly 
tied. I am fully persuaded that, had the Church 
of Christ been extinct ever since that good old 
apostle John breathed his last, and had the Bible 
been in a state of oblivion until this time (January 
the 1st, A. D. 1878), if I should, this day, find the 
Bible and preach the Gospel of Christ in its 
original purity, that it would be " the power of 



34 DIVEESITY OF THE COIS^DITIONS 

God unto salvation" now just as it was in the 
days of the apostles. I also believe that if men 
and women should believe and obey the Gospel 
just as they did anciently, that they would be 
saved now as they were then. I also conclude 
that if I should establish the Church of these 
saved persons, it would be the true Church of 
Christ to-day just as though we could trace its 
succession step by step back to the apostles. 
Kind reader, our object in this investigation is 
not victory, but trutli. We have said thus much, 
not for the sake of controversy, but in order to 
prepare the way for our conclusion in regard to 
this much controverted passage of Scripture. 
My honest conclusion I shall now proceed to 
give. It may seem somewhat strange to some of 
my readers, and, for aught I know, to most of 
them. But I glory in that freedom which it is 
the high privilege of all to enjoy whom the truth 
has made free, and who are not bound to main- 
tain any peculiar set of man-made tenets. But 
if we should happen to differ, in some respects, 
from all others, in giving our conclusion in refer- 
ence to the passage before us, we shall do so 
with becoming modesty and due deference, stand- 
ing alone responsible, and only asking that our 
conclusion be taken at what it is worth. But 
before we proceed to give our conclusion, we 
would remind the reader that we are preparing 
the way to follow Christ, that we may ascertain 
where He and the thief went the day on which 
they were crucified. I take the position that "iY" 
refers to " CliurclV^ as its antecedent ; but I can 
see no propriety in referring the phrase, 'Agates 
of liell^^^ to the wickedness of this world. If I 



OF THE WILL. 35 

bid my little daugliter, three years of age, to 
run and open tlie gate, slie instantly liies away 
to the front of the yard and begins to reach for 
the latch of the gate. All know that a gate is a 
bar to a passway. Many have gates to their 
yards, lots, farms, etc. We read in the Scrip- 
tures of the " gates of death " (Psa. ix : 13) ; 
** the gates of the grave" (Isa. xxxviii : 10) ; "the 
gates of hell " (Matt, xvi : 18). These often sig- 
nify about the same place or thing in the common 
version. The Hebrews looked upon death, or 
the grave, as a place where people came from all 
parts of the world there to enter upon another 
life. In the passage under consideration, the 
word translated ^^lietV^ is from the Greek word, 
liades. and does not refer to the place of future 
punishment, but, according to the Bible Union 
version, it signifies, '' the under world." Accord- 
ing to the Lining Oracles, it signifies, '^the un- 
seen world." If my memory is correct, the 
learned Moses E. Lard says it signifies, "the 
unseen abode of the spirits of the dead." 

Prior to the resurrection of Christ, this unseen, 
under world was fraught with inexpressible 
gloom. Its gates had prevailed against its pale 
captives. Seemingly, while Job is contemplating 
this gloomy destiny of man, he pensively asks 
the c|uestion, ''If a man die, shall he live again?" 
Jesus, the Christ, the Son of the living God, 
solves this momentous question. Jesus came to 
" deliver them who, through fear of death, were 
all their lifetime subject to bondage." (Heb. 
ii : 15.) Jesus was to be "the first that should 
rise from the dead" — "the first fruits of them 
that slept." As a "lamb slain from the founda- 



36 DIVERSITY OF THE CONDITION'S 

tion of the world," Jesus dies to redeem. He 
meets the grim monster aggressively on Ms own 
territory, engages in the fearful conflict with the 
king of terrors and the terror of kings for three 
long hours, when He dies, as conquered, like a 
man, but to conquer He dies like a God. His 
mighty antagonist drags Him down as a trophy 
into the dark and gloomy regions of hell, his 
own dominion, over which he has hitherto quietly 
reigned supreme monarch. During three days 
and three nights he holds Him firmly hound as 
his own lawful subject. During this time the 
wicked of earth are exulting over Him as an 
impostor, and His disappointed disciples are 
going about with hearts tilled with sadness. 
Yes, Jesus, like a lamb, died to redeem, but, like 
the strong lion of the tribe of Judah, Jesus alone 
could conquer death and prevail over the hitherto 
barred " gates of hell." Hence, on the third and 
appointed morning, He burst the gloomy bars of 
death, and arose in the triumphs of victory over 
death and hades, and brought '' life and immor- 
tality to light through the gospel." Life and 
immortality had never been demonstrated before. 
Ever since Jesus rose from the dead and lighted 
up the dark vault of the under world, and clearly 
solved the thrilling question, ''If a man die, shall 
he live again?" to the understanding of men, 
they can, in the full assurance that Jesus is " the 
resurrection and the life," though the believer in 
Him die, yet shall he live, engage in acclamations 
of victory through Jesus : "0 death, where is 
thy sting — grave, where is thy victory ? -^ ^ * 
But, thanks be to Grod who giveth us the victory 
through our Lord Jesus Christ." (1 Cor. xv : 



OF THE WILL. 37 

55-57.) After tlie grand and sublime truth is 
confessed, it stands foitli as the embodiment of 
the divinity of Jesus, the verity of whicli is 
demonstrated by the above considerations. Im- 
mediately He pronounces a blessing upon Peter, 
tells him the source whence he received it, and, 
in view of its adaptedness, says: "Upon this 
rock I will build my Church." Then, foe the 
cozsrsoLATiox of His Church, he said: "And 
the gates of hell shall not prevail against it." 
This He said in contemplation of his majesty 
and power, and in vieAv of his future descent 
into the gloomy regions of the under world and 
his resurrection, and the consequent demonstra- 
tion of life and immortality. As much as to say 
to His Church, that should be built upon the 
rock, " Although you die and go to the unseen 
abode of the spirits of the dead, I am going 
there myself— I am Roii^ff to show your feet the 
way out of this hitherto much-feared and gloomy 
abode. You need not be like your ancestors, 
who, " through fear of death, were all their life- 
time subject to bondage." From all the forego- 
ing considerations, we are inevitably driven to 
the conclusion that Jesus went to hell (hades) 
the day on which he was crucified : and, there- 
fore, the thief went there with Him, tliat day, 
and not to Heaven, where God the Father dwells. 
But, as further proof conclusive that Jesus went 
to hell, Peter quotes David as speaking of the 
resurrection of Christ, and says : " He, seeing 
this before, spake of the resurrection of Christ; 
that His soul was not left in hell (hades), neither 
His flesh did see corruption." (Acts ii: 31.) 
How could Da\i.d say that Christ's soul was not 



38 DIVEESITY OF THE C0I^DITI0:NS 

left in hell, if lie did not go tliere f TMs lan- 
gnage of Peter is a paraphrase of Ms quotation 
just made from David (Psa. xvi: 10), and seems 
to refer to tlie duality of Christ. Therefore, 
while the body of Christ was in Joseph's new 
tomb. His soul was in ''hell" — "the unseen 
abode of the spirits of the dead " — the receptacle 
of disembodied spirits between death and the 
resurrection. Therefore, paradise, the place, or 
state, in which Jesus said the thief should be 
with Him tlicd day, must be included in that 
unseen abode — in hell. If so, it cannot be the 
Heaven of heavens — the highest heaven, where 
God the Father dwells. Hades, in that age, was 
understood to be divided into two parts — first, 
paradise, the abode of the blest; secondly, 
tartarns, the abode of the wicked. Hence, 
hades is improperly translated "hell" in the 
common version. Paradise^ since applied to the 
Garden of Eden, has been variously understood. 
It seems to have been transferred by an easy 
metaphor to represent something real. It has 
varied in its signification in different ages. At 
times it has passed into a mere mythical signifi- 
cation ; then again it would loom up to the rep- 
resentation of elysian fields, pleasure gardens, 
beautiful groves, etc. According to Josephus, 
the Jews regarded it as Abraham's bosom. In 
New Testament times, it signified, metaphori- 
cally, a place in the midst of which grows the 
tree of life, of which those who overcome shall 
be permitted to eat. (Rev. ii : 7.) From H Cor. 
xii : 2-4, we learn that paradise equals the third 
heaven. Here, Paul says : "I knew a man in 
Christ, about fourteen years ago (whether in the 



OF THE WILL. 39 

body, I cannot tell : or whether out of the body, 
I cannot tell — God knoweth), such a one caught 
up to the third heaven. And I knew such a 
man (whether in the body or out of the body, I 
cannot tell : God knoweth), how that he was 
caught up into paradise, and heard unspeakable 
words, which it is not lawful for man to utter." 
The true idea is better expressed by caught 
aioay^ than by cauglit up. Altitude does not 
necessarily attach to paradise, as to its relative 
position^ but its relative importance, it being a 
state rather than a place. It is termed the third 
heaven^ in reference to its relative importance. 
iSTow, all who contend that paradise — the third 
heaven — is the highest heaven, and that the thief 
went there that day, must admit that there are 
two heavens below, or inferior to it. Altitude, 
as to relative position^ belongs to the heaven of 
heavens — the highest heaven, where God the 
Father dwells : that heaven into which Jesus 
went finally when He left the earth. (See John 
xiv : 2-3.) " In my Father's house are many 
mansions ; if it were not so, I would have told 
you. I go to prepare a place for you. And if I 
go and prepare a place for you, I will come 
again, and receive you unto myself : that where 
I am, there ye may be also." (See, also. Aces i : 
9-11.) " And when He had spoken these things, 
while they beheld. He was taken up ; and a 
cloud received Him out of their sight. And 
while they looked steadfastly toward heaven, as 
He went up^ behold, two men stood by them in 
white apparel : which also said, Ye men of 
Galilee, why stand ye gazing up into heaven ? 
This same Jesus, which is taken up from you 



40 DIVERSITY OF THE C0]S'DITI0:N'S 

into heaven, shall so come in like manner as ye 
have seen Him go into heaven." 

We could refer to manv other j)assages, hut 
these are sufficient on this point. Noting things, 
ordinally, in relative position, we say- — First, 
second, third, fourth, etc. AYe cannot have a 
second without a first, a third without a first and 
a second, nor a fourth without a first, second and 
a third, etc. We are now prepared to demon- 
strate that Christ did not go to the highest 
heaven, where God the Father is, the day on 
which He was crucified: and hence, that the 
thief did not go there tliat day^ as is claimed. 
Let us turn to Eph. iv : 8-10—" Wherefore, he 
saith. When He ascended up on high, he led 
captivity captive, and gave gifts unto men. 
(N'ow that He ascended, what is it but that he 
also descended first into the lower parts of the 
earth ? He that descended is the same also that 
ascended up far above all heavens, that he might 
fill all things.)" The apostle emphasizes on the 
fact that Christ " descended first into the loioer 
parts of tlie eartli^ But the apostle, after thus 
emphasizing on His first descending, says : 
"He that descended is the same also that 
ascended up fae above all HEAVE]srs." Did 
Christ ascend " np far above all heavens " the 
day He was crucified and went to paradise? 
Surely not. That was the day He " descended 
first into tlie lower jparts of tlie eartliy If He 
stopped in paradise when he ascended, the 
apostle should have said, " He ascended up far 
above both heavens," for, as we have seen, 
paradise is the tliird heaven, and there must 
necessarily be two below it : for when we go 



OF THE WILL. 41 

above tioo^ we say, albove Itotli; Ibiit when we go 
above tliree, we say, above all. Hence, it is as 
clear as tliat two and two make fonr : that when 
Christ did finally ascend up on high to his 
Father, he did not stop in paradise. iS^o, He did 
not stop near paradise, the tliird heaven : but he 
ascended np far ahoi^e all lieavens — ^paradise 
and the two below it, and we know not how 
many yet above it. But, as proof point blank 
and conclusive that Christ did not go to the 
highest heaven, where the Father dwells, on the 
day he was crucified, when one of his disciples 
was about to touch him, on the morning he 
arose, tliree days after he was crucified, he "saith 
linto her. Touch me not, for I am not yet ascended 
to my Father y (John xx : 17.) Hence^ tlie tMef 
did not go to Heaven that day^ lohere God the 
Fasther dwells. He went to "the unseen abode 
of the spirits of the dead " — to paradise. 

But, although we should concede that this 
thief and murderer may finally and ultimately 
be saved in the everlasting kingdom, we do most 
emphatically deny that his is a model case of 
conversion or of salvation under the Christian 
dispensation, for the following specific as well 
as other valid reasons : 1st. His faith in Christ 
was spurious, compared with the saving faith of 
the Christian institution, by which all are re- 
quired to believe, loith all the hearty that Jesus 
is the Christy the Son of the living God, that 
they may be built on the one foundation. His 
faith! in this grand foundation truth, was, at 
most, a mere peradventnre, as we shall yet prove 
in due time. Doubtless, his chief view of Jesus 
was in common with that of the Jews as a 



42 DIVEESITY OF THE CONDITIOJSTS 

nation and also of His disciples, wMcli was, 
that He was a teiajporal king. 2d. Seeing that 
Ms faith, in Christ was thus spurious, surely it 
will be admitted that his repentance also was 
spurious. In view of the probable near approach 
of death as the due reward of His deeds, and in 
the hope of propitiating the King and enlisting 
him in his behalf, he speaks in his favor, and 
manifests humbleness in his suffering condition 
and great concern for himself. But, all this is 
not that deep heartwork, prompted by godly 
sorrow and resulting in a turning away from sin, 
called repentance. Hence, this falls far short of 
a model case, in these important respects. As to 
a formal confession of his faith in Christ and 
baptism in the name of Father, Son and Holy 
Spirit, it is contended that he was wanting. Yet, 
it is also contended that he was " soundly con- 
verted " and saved in the kingdom of ultimate 
glory tliat day, and that this should be taken as 
a model case now ! Supposing that this thief 
was thus converted and saved, yet his case will 
not do for a model — a case of general application 
under the Christian dispensation — ^for the reason 
that it occurred under the Jewisli dispensation, 
while the testator was yet living and dispensing 
his blessings on various conditions, his will not 
being in force. Even granting all this, it only 
appears that it was an act of absolute sovereignty 
on the part of Jesus. But, again : " The last 
law enacted repeals all former laws or parts of 
law that conflict with it." (Blackstone, foot note.) 
This being correct, and none will deny it, if we 
sliall yet find a law enacted subsequent to this — 
the case of the thief — in conflict with it, this is 



OF THE WILL. 43 

titer eby repealed^ made oiull and i^oid : not only 
this, but the former cases referred to also. 
Therefore, if we should find a thousand cases 
just like this, that occurred he/ore tlie death of 
the testator, according to ?i previous Zcwo, and but 
one case conforming to the last law enacted, the 
one should be taken as a model in preference to 
the thousands that precede the enactment of the 
last law. We shall yet show that Jesus did 
enact a uniform law, a law of general applica- 
tion, subsequent to this case and in conflict with 
it, and that thousands conformed to it and were 
saved by it. This being correct, 0, what folly, 
how inconsistent, yea, how hazardous it is to 
take one isolated case that occurred previous to 
the enactment of the last law, and in conflict 
with it, as a models to the rejection of thousands 
of cases that occurred under and uniformly con- 
formed to the last law enacted ! From the thief 's 
case many are taught, that although they may 
have lived in sin and open rebellion against God 
all the days of their lives, if they can only, in 
their last dying moments, view Jesus, by faith, 
dying on the cross, shedding His blood for their 
sins, and call upon Him as the poor, dying male- 
factor did, that all will be well — that so soon as 
the breath leaves the body the spirit shall be 
wafted on the balmy wings of Jesus' love into 
the peaceful presence of Grod, there to dwell for- 
ever. Yea, it is often said that many hundreds 
and thousands who have thus lived have, on 
passing off* this stage of action, left bright assur- 
ances of future blessedness at God's own right 
hand in heaven. Hence, with much assurance 
and delight, the following words are often sung : 



44 DIVERSITY OF THE COIfDITIONS 

'• While the lamp holds out to burn, 
The vilest sinner may return." 

This is better poetry than Bible. Better sing : 

While the lamp holds out to burn, 
O ! hasten, sinner, to return. 

The legitimate tendency of such teaching is to 
" strengthen the hands of the wicked, that he 
should not return from his wicked way, by prom- 
ising him life." (Ezek. xiii: 22.) To say the 
least of it, it is a dangerous doctrine. Better 
obey the Gospel, and serve God faithfully until 
death. Kind reader, in all candor, let us decide 
which should be preferred, what is commonly 
called '' death-bed conversion," or a hearty, 
willing and faithful obedience to God's holy law 
during life. We have endeavored to treat this 
subject, in a manner, as nearly exhaustive as we 
were able and as space would allow, not on 
account of its real importance to us now, but for 
the reason that the popular view of it has a great 
tendency to " make void the law of God," and 
cause many honest persons' souls to "reject the 
counsel of God against themselves," by not sub- 
mitting to the uniform law of pardon and of 
salvation in the kingdom of ultimate glory, as 
stipulated in the Last Will of Jesus, the Great 
Testator, and confirmed by His death. But we 
shall close this discourse by giving our final 
conclusion in reference to the case of the thief 
on the cross, which we regard as clearly deduci- 
ble from all the attendant circumstances and 
surroundings brought to bear upon the thief at 
his crucifixion : 



OF THE WILL. 45 



COjS^CLUSIOIS'. 

The reader will please bear in mind that at 
that time the Jews were subject to the Romans, 
and greatly desired deliverance ; also, that the 
Jews, as a nation, had regarded Christ as a tem- 
poral king. (See John vi : 15.) His immediate 
disciples also entertained the same view. (See 
Matt, xviii: 14.) They all expected that He 
wonld redeem them from Roman bondage and 
establish a temporal kingdom. ISTotwithstanding 
the disciples had been intimate with Jesns for 
three years and a half, and He had been speak- 
ing to them for forty days after his resurrection 
of things pertaining to the kingdom of Gfod, yet 
they did not understand the nature of the king- 
dom, and were still looking for a temporal king- 
dom ; and, of course, were looking upon Jesus 
as a temporal or earthly king. (See Acts i : 6.) 
" When they, therefore, were come together, they 
asked of Him, saying, Lord, wilt thou at this 
time restore again the kingdom to Israel ?" But, 
notice His answer in the next verse : " It is not 
for you to know the times or the seasons, which 
the Father hath put into His own power." As 
much as to say. The Father Jias reserved tliis to 
Jiimself as yet. IS'ow, we know not how long 
the thief had been in prison. Doubtless, he had 
heard of the fame of Jesus b}^ whom the Jews 
expected to be delivered from the Romans, when 
He would come into his kingdom and reign lit- 
erally in Jerusalem a temporal king. It is rea- 
sonable to suppose that he must have entertained 
the same views. Or shall we conclude that he 
was in advance of all — even the apostles them- 



46 DIVERSITY OF THE CON^DITIONS 

seltes — in point of knowledge of tliese tilings ? 
Snrelj not: for if the apostles^ with all their 
advantages, were ignorant as to the object of 
Christ's mission and the nature of his kingdom 
tWl forty days after Ms resurrection, as we have 
seen, surely the tliief, with all his disadvantages, 
must have been ignorant at the time of tlie cru- 
cifix ion. Let us bear all this in mind carefully 
while we consider some of the circumstances 
attending the crucifixion that were brought to 
bear on the mind of this agonizing malefactor 
who, above all things, must have desired deliv- 
erance. In Luke xxiii : 34-38, we find that he 
hears Jesus xaraj for His murderous enemies — 
" Father, forgive them, for they know not what 
they do." Thus, he sees in Jesus unexampled 
compassion. He hears the people and the rulers 
deride Him, saying, '' He sojmd others ; let Him 
save Mmself if he be Christ, the chosen of Grod." 
He hears the soldiers also mocking Him and 
saying — " If thou be the Icing of the Jews, save 
thyself." Finally, he may read that which is 
written by Pilate, the Governor, in " letters of 
G-reek and Latin and Hebrew — This is the Kinq 
OF the Jews." Hence, as the excruciating ago- 
nies increase and continue to grow m^ore and 
more intense, the lamp of life becomes dimmer 
and dimmer, his attention is directed to Jesus in 
a peculiar manner, and a faint hope is seemingly 
induced by all these impressive circumstances, 
that per adventure this important personage may 
be the Clirist (spurious faith) ; if not. He surely 
must he the king of the Jews, and therefore he 
may yet save himself. Hence, as the last alter- 
native, turning his dying eyes to Jesus, in the 



OF THE WILL. 47 

midst of Ms writliings and groans, he cries — 
" Lord, remeinber me wlien tJiou comest into thy 
MngdomP As mnch. as to say, When you sai^e 
yourself^ come doion from tlie cross and talce 
your seat on your tlirone as Mng of tlie Jews^ 
come into your fcingdom^ remember me, bring 
me down too, save me feom this death. 

From all the premises, this conclusion seems 
to be the most reasonable, logical and scriptural. 
It devolves upon the objector to show that the 
tJiief, with all his disadvantages, knew more of 
the object of Christ's mission and the nature of 
His kingdom than all others, even the apostles ; 
and we have seen that they, with all their advan- 
tages, were ignorant of these things forty days 
after Jesus rose from the dead. We have also 
seen that the Father had, to tliat time, reserved 
the information sought by the apostles to liimself. 
Then he did not reveal it to the thief, either 
directly or indirectly. And a direct revelation 
is the only basis on which to found an argument 
here : for nothing transpired at the crucifixion 
bearing on these points that was not as apparent 
to the apostles as to the thief. If we grant that 
the thief will ultimately be saved in the ever- 
lasting kingdom, we do so from the Saviour's 
promise oiUy — "To-day shalt thou be with me 
in paradise." But granting this, we contend that 
Jesus promised him, not what he asked for, but 
more than he asked for — more than he anticipa- 
ted, and that solely on account of his own sover- 
eignty, as in the previous cases : which he had a 
perfect right to do as a living testator, being the 
sovereign of his own effects. He did not speak 
a word to correct the mistaken notions of the 



48 DIVEESITY OF THE COI^DITIONS OF THE WILL. 

malefactor, but simply declared the consumma- 
tion — We sliall both die to-day^ and go to the 
nnseen abode of the spirits of the dead. In this 
instance, our "blessed Saviour manifests His infi- 
nite compassion, that none need despair of salva- 
tion through Him, though he be the chief of 
sinners. Yet, let none presume hence to rely 
upon this as a model case of salvation from sin, 
or of salvation in heaven to the rejection of his 
uniform law, which he subsequently enacted and 
committed to His apostles, commanding them to 
extend it to all nations, promising to be with 
them to the end of the world. The four cases 
adduced, each difiering from the others, as to the 
conditions upon which Jesus, the Great Testator, 
forgave sins and granted eternal life respectively, 
while living here in person, are sufficient to fully 
and clearly establish our first proposition : 
Prior to the Death of Christ he dispensed his 
blessings on various Conditions, because his 
Will was not in force. 




FULL PROMULGATION^ OF THE CHRISTIAIS' LAW. 49 



CHAPTER in. 

ESTABLISHMETTT OF THE CHUECH AND THE FULL 
PEOMULGATION OF THE CHRISTIAIS' LAW. 

Peopositiois" Fiest — TTie Cliristian Law was 
not fully promulgated^ nor the CTiurcli or 
Kingdom of Christ fully established prior 
to the Death of Christ. 

HE organized government of God on the earth 
is variously called in the 'New Testament 
" The Kingdom of Heaven," " The King- 
dom of God," " The Church of God." It is 
alluded to as the Kingdom of Christ, the Church 
of Christ, etc. These phrases are often used 
only to represent or indicate a particular feature 
or constituent of the Church in all its parts. 

As we are speaking of the Church or Kingdom 
on earthy it is only necessary at present to refer 
to a sufficient number of passages to distinguish 
it. First, as a Tcingdom : 

First. The Kingdom of Heaven : " Repent 
ye, for the kingdom of heaven is at hand." 
(Matt, iii : 2.) Compared to a net — to a mustard 
seed. (Matt, xiii : 47-50, 31st verse.) 

Second. The Kingdom of God : " Thy king- 
dom come." (Matt, vi: 10.) "Bat seek ye first 
the kingdom of God and His righteousness." 
(Yerse 33.) " Except a man he born of water 
and of the Spirit, he cannot enter into the king- 
dom of God." (John iii : 5.) 



50 ESTABLISHMENT OF THE CHUECH. 

Third. The Kingdom of Christ : " Verily, I 
say unto you, There be some standing here 
which shall not taste of death till they see the 
Son of man coming in his kingdom." (Matt, 
xvi : 28.) " Who hath delivered us from the 
power of darkness, and hath translated us into 
the kingdom of His dear Son." (Col. i: 13.) 
"I, John, who also am your brother and com- 
panion in tribulation, and in the kingdom and 
patience of Jesus Christ." (Rev. i : 9.) 

Second, as a Clmrch. This organized govern- 
ment of God on earth, as designated above, is 
also called, or distinguished : 

First. "The Church of God;" "Feed the 
Church of God." (Acts xx : 28.) " To the 
Church of God which is at Corinth." (1 Cor. i : 
2.) "I persecuted the Church of God, and 
wasted it." (Gal. i : 13.) 

Second. The Church of Christ: "Upon this 
rock I will build my Church." (Matt, xvi : 18.) 

Numerous other passages might be referred to 
in this connection, but these are quite sufficient 
to prove that God has an organized government 
on the earth : for we see that these phrases are 
synonymously used referring to it as such. But 
we aver that this organized government of God 
on the earth — the Church or Kingdom of Christ — 
was not fully establisTied prior to the Death of 
Clirist. 

Aegument Fiest : The Christian Laio was 
not fully promulgated prior to the Death of 
Christ. 

All organizations, as institutions, have their 
peculiar laws. Masonry, Odd Fellowship, the 
Grange, etc., all have their peculiar laws. It is 



FULL PEOMULaATION OF THE CHEISTIAI^ LAW. 51 

tlie law that pertains to each, respectively, that 
makes it such ; and it is by their laws that make 
them such as they are, that we are enabled to 
distinguish them one from another. Now, since 
any of these institutions cannot now exist in a 
perfect state without their laws that make them 
such, therefore, the Church or Kingdom of Christ 
cannot now exist in a perfect state without its 
perfect law that makes it such. Consequently, 
so long as we establish the non-existence of the 
Christian law, that long we establish the non- 
existence of the Church of Christ. All truth is 
consistent with itself. This is an axiom that all 
will admit. Hence, if a proposition be true, it 
follows that its legitimate consequences are 
equally true. Then, if we prove that the Chris- 
tian law was not fully promulgated before the 
death of Christ, it therefore follows, as a legiti- 
mate consequence, that the Church, or Kingdom 
of Christ, was not fully established prior to the 
death of Christ. I would here remark that an 
institution may exist in embryo, in prospect, 
without its perfect law : but not in an actual, 
perfect state. So with the Church of Christ. It 
existed in prospect, in promise ; but it did not 
exist as a perfect institution, in a perfect state, 
prior to the full promulgation of its perfect law. 
But some may ask. What is meant by the 
Christian law ? Answer : " For the law of the 
Spirit of life in Christ Jesus hath made me free 
from the law of sin and death." (Rom. viii : 2.) 
Here the Christian law is called " The law of the 
Spirit of life," and is put in antithesis with the 
law of Moses, which is called " The law of sin 
and death." In order to a correct understanding 



52 ESTABLISHMENT OF THE CHUKCH. 

of tlie teaching of the Christian Scriptures, mnch 
depends upon a |)roper view and application of 
the various uses of the word law. The ceremo- 
nial law of Moses is termed, by theologians, a 
system of works ; the Christian institution, a 
system of faith. That, although termed a sys- 
tem of worlts, yet, in most respects, it was very 
significant, being " a sliadow of good things to 
come;" therefore, it, to some extent, Jiad its 
faitli. This, although termed a system of faith, 
being the substance, lias its works. These two 
systems, or laws, differ very materially in many 
respects. They differ as to faith, mainly in de- 
gree, if not in kind. They differ as to practice, 
in the tilings commanded, the manner of per- 
forming, the objects for which the commands are 
obeyed, etc. Surely, all this will be admitted 
without further delineation. Since it is admitted 
that these two systems, or laws, differ materially 
in many respects, we now proceed, from this 
admission clearly deducible from the Scriptures, 
to offer another argument which, for the sake of 
order, we shall call — 

Aegumeis't Second : Two conflicting Laws 
cannot exist in full force at tlie same time in 
reference to tlie same tiling. 

We respectfully invite special attention to the 
arrangement of our propositions and arguments. 
We are proceeding mainly on the principle of 
successive induction, by a connected chain of 
arguments, each supporting the others, and the 
conclusions proving the prime propositions. We 
expect, as much as possible, to maintain this 
principle through this entire series. 



FULL PEOMULGATIOI^ OF THE CHEISTIAIS' LAW. 53 

That two conflicting laws cannot exist at the 
same time in reference to the same thing, will 
also be admitted by all who understand even the 
first principles of the nature of law. This is 
self-evident. It is just as true a principle as 
that in natural philosophy by which it is impos- 
sible to put two cubes, each an inch square, at 
the same time, into a space capacitated to con- 
tain but one. The Scriptures — old and new — 
most clearly recognize this principle, especially in 
regard to the old and new covenants — the Mosaic 
and the Christian laws. This will be clearly 
demonstrated as we proceed. He who fails to 
understand, admit and always recognize this 
principle, will never understand how to " rightly 
divide the word of truth " — will never understand 
nor appreciate the gospel plan of salvation. 

THE LAST WILL Al^J) TESTAMEIiT OF JESUS, THE 
GEEAT TESTATOE. 

From all these undeniable considerations, if 
we prove the existence of the old law down to the 
death of Christ, we thereby prove the non-exist- 
ence of the new law down to the same time ; and 
thereby we establish the non-existence of CJiurcTi 
of CTirmt down to the deatli of Christ. 

To the law and to the testimony. (Heb. viii : 6-8.) 
" But now hath he obtained a more excellent 
ministry, by how much, also, he is the mediator 
of abetter covenant, which was established upon 
better promises. For, if that first covenant had 
been faultless, then should no place have been 
sought for the second. For finding fault with 
them, he saith : Behold, the days come, saith the 



54 ESTABLISHMENT OF THE CHUECH. 

Lord, when I will make a new covenant with the 
house of Israel and with the house of Judah." 

After stating thus much in reference to the 
Lord's making a new coi^enant, the apostle gives 
a brief outline of what this new covenant is not 
like^ and of what it is lilie^ what are its effects, 
etc. ; he then comments at the IStli verse on the 
8th verse, thus : " In that he saith, A new cove- 
nant, he hath made the first old. ]N"ow, that 
which decayeth and waxeth old is ready to 
vanish away." Had the old and the new 
covenants been identical, had there even been no 
conflict between them, no difference, then should 
no place have been sought for the second." But, 
in consequence of the imperfectness of the old, 
it became necessary that it should wax old and 
" vanish away," to give place for the new. But, 
if two different laws could exist at the same time 
in reference to the same thing, why make the 
first old f Why take the first out of the way ? 
But some say, " The first was never taken away, 
and that the second is only an addition to the 
first, and both together make up the entire 
law of Grod, and, as a whole, it is binding under 
the Christian dispensaiion." To this some ex- 
cept the ceremonial law, and contend thus in 
regard to the Ten Commandments. This will 
all be answered as we proceed. But let us hear 
Paul again. He seems to be arguing this ques 
tion for us. Speaking of the old law, the old 
covenant, Paul says: "For the law, having a 
shadow of good things to come, and not the very 
image of the things, can never, with those sacri- 
fices, which they offered year by year continu- 
ally, make the comers thereunto perfect. For 



FULL PEOMULaATION OF THE CHEISTIAN LAW. 55 

tlien would they not have ceased to Ibe offered — 
because that the worshipers once purged should 
have had no more conscience of sins ? But in 
those sacrifices there is a remembrance again 
made of sins every year." (Heb. x : 1-3.) 
Again, verses 8-10 : " Above when He said, 
Sacrifice and offering and burnt offerings and 
offering for sin thou wouldst not, neither hadst 
pleasure therein, which are offered by the law. 
Then, said he, Lo, I come to do thy will, O God. 
He taketh away the first, that He may establish 
the second. By the which will we are sanctified 
through the offering of the body of Jesus Christ 
once for all." Here the apostle holds up the 
imperfectness of the old — thej^r^^ law — covenant- 
will, as the reason why God had no pleasure in 
it : and in his quotation from David, referring 
to Christ, says : " Lo, I come to do thy will, 
O God." He (Christ) taketh away the first 
(will), that He may establish the second (will), 
by the which will we are sanctified through the 
offering of the body of Jesus Christ once for 
all." Here we have supplied the ellipsis in 
parenthesis. Thus, we see that Christ, in doing 
the will of God, took away the first will^ that 
He might establish the second will. Please 
notice the language, particularly : " He taketh 
iway tlie first that He may establish the sec- 
Dis'D." From the above passages the following 
important conclusions are clearly deducible : 
Lst. The ^r^i^ law, covenant or will was inferior 
to the second. (Heb. viii : 6.) 2d. The first was 
faulty. (Yerse 7.) 3d. God determined to make 
\ new covenant. (Yerse 8.) 4th. The first 
;vaxed old^ ready to vanish away. (Yerse 13.) 



56 ESTABLISHMENT OF THE CHURCH. ' 

5tli. The old law was only a shadow of good 
things to come. (Chapter x : 1.) 6th. God had 
no pleasure in offerings made by the old law. 
(Yerse 6.) 7th. CJirist toolc away the first will ^ 
that He might establish the second. (Verses 7-10.) 
From these conclusions alone, nothing is plainer 
than that the Mosaic and Christian laws are not 
identical^ and that they differ materially. This 
conclusion is unavoidahle. Hence, they cannot 
be in force at the same time. Hence, the two 
institutions to which they pertain respectively — 
the Mosaic and the Christian — are not the same^ 
but differ materially. The Mosaic institution 
did not exist in a perfect state without the full 
promulgation of the law that made it an institu- 
tion in an actual state. So of the Christian 
institution, or the Church of Christ. Christ 
came to abolish the Mosaic institution and estab- 
lish the Christian institution, or His Church : in 
order to which, He took away the first will that 
he might establish the second will. 

Now, since the existence of any institution in 
a perfect state depends upon the existence of 
the law that makes it such, it follows that it 
cannot be established fully before its law is 
fully promulgated ; it also follows, that if its 
law is taken away or abolished, it instantly 
ceases to be a perfect institution : it becomes 
dead, just as the body without the spirit. Hence, 
the old Mosaic institution died when Christ took 
away its law — the first will — that He might 
establish the second. The reader will, therefore, 
please bear in mind the following question : 
When was the eiest taken away ? We shall 
yet find the answer. But let us notice the con- 



FULL PEOMULGATIOIS; OE THE CHRISTIAI^ LAW. 57 

tingency here expressed — " He talietli aioay tJie 
first THAT He may establish the second." 
From this all candid persons slionld admit that 
tJie establisliinent of the second will depends 
upon the taking away of the first loill. In short, 
the second will could not he established until 
the first will was taken away. This is for the 
reason that two conflicting laws cannot be in 
force at the same time in reference to the same 
thing. Hence, the Christian law — the second 
will — was not fully promulgated before the 
Mosaic law — the first will — was taken out of the 
way. Therefore, the Church of Christ was 
not fully established while the old law was in 
force, before the Christian law was fully pro- 
mulgated. But, hear Paul again arguing the 
abrogation of the old law, in order to the estab- 
lishment of the new (Rom. vii : 1-4) : " Know ye 
not, brethren (for I speak to them that know the 
law), how that the law hath dominion over a 
man as long as he liveth ? " Here he illustrates 
this : " For the woman which hath a husband 
is bound by the law to her husband so long as 
he liveth ; but if the husband be dead, she is 
loosed from the law of her husband. So, then, 
if, while her husband liveth, she be married to 
another man, she shall be called an adulteress ; 
but, if her husband be dead, she is free from 
that law : so that she is no adulteress, though 
she be married to another man." Hear his con- 
clusion : " Wherefore, my brethren, ye also are 
become dead to the law by the body of Christ : 
that ye should be married to another, even to 
him who is raised from the dead, that we should 
bring forth fruit unto God." All admit that 

5 



58 ESTABLISHMENT OF THE CHURCH. 

Christ kept the law. l^ot only did our Saviour 
keep the law himself, but He required others to 
observe it strictly while he was here on earth. 
He ratified the law, honored and recognized it as 
being in full force until he, the great antetype of 
legal sacrifices, was offered for sins. Hence, in 
his memorable sermon on the mount, Jesus says : 
" Think not that I am come to destroy the law 
or the prophets ; I am not come to destroy, but 
to fulfill : for verily I say unto you. Till heaven 
and earth pass, one jot or one tittle shall in no- 
wise pass from the law, till all be fulfilled." 
(Matt. V : 17-18.) Here we invite special atten- 
tion to another pertinent question, which we 
hope w^ill be carefully borne in mind until we 
find the answer. Question : Wlien was tJie law 
fulfilled f 

Since Jesus says, " One jot or one tittle sliall 
in nowise pass from the law till all be ful- 
filled," it is of much importance that we should 
know wlien the law was fulfilled. If we can 
ascertain wlien the law was fulfilled, we shall be 
able to determine wlien it was talcen away. In 
proof that Jesus recognized the old law as being 
in force, and therefore required others to observe 
it prior to his death (see Matt, viii : 2-4) : "And, 
behold, there came a leper and worshiped him, 
saying : ' Lord, if thou wilt, thou canst make me 
clean.' And Jesus put forth his hand and touched 
him, saying : ' I will ; be thou clean.' And imme- 
diately his lepros}^ was cleansed. And Jesus 
saith unto him, ' See thou tell no man, but go thy 
way ; show thyself to the priest and offer the gift 
that Moses commanded, for a testimony unto 
them.'" By requiring this man to offer the gift 



FULL PEOMULGATIOIS' OF THE CHRISTIAlSr LAW. 59 

tliat Moses commanded, it is clear that Jesus 
recognized tlie law of Moses as being in force at 
that time. Hence, the Christian law was not 
then in force. But again (Matt, xxiii : 1-3) : 
" Then spake Jesus to the multitude, and to his 
disciples, saying : ' The scribes and the Pharisees 
sit in Moses' seat ; all, therefore, whatsoever they 
bid you observe, that observe and do ; but do 
not ye after their works, for they say and do 
not.'" The Saviour uttered this important lan- 
guage, be it remembered, not long before Ms 
death. In this we find positive proof that Jesus 
recognized the law of Moses as in full force at 
the time he used this language. He gives us to 
understand that the scribes and Pharisees were, 
at that time, sitting in Moses' seat, clothed with 
authority, and therefore very expressly enjoins 
it on the multitude and on his disciples to ob- 
serve and do all things they bid them observe and 
do. But lest they might fail, he says to them : 
"But do not ye after their works, for they say 
and do not.^^ Surely, the old law was not yet 
taken away — not yet fulfilled. Therefore, the 
Christian law was not yet fully proranlgated : 
and hence the Church of Christ was not yet fully 
established. So long as we find the real existence 
of the Jewish law, that long do we find the real 
existence of the Jewish Church ; but when the 
former is really taken away, then the latter really 
ceases to exist, for the latter cannot exist without 
the former. But so long as we find the real exist- 
ence of the Jewish law and the Jewish Church, that 
long do we establish the non-existence of the law 
of Christ and the Church of Christ. Neither can 
the latter of these really exist without the former ; 



60 ESTABLISHMEI^TT OF THE CHUECH. 

hence no condition of pardon or of nltimate sal- 
vation, no law, nor part of law tliat transpired 
or obtained prior to the full promulgation of the 
law of Christ, or the real establishment of the 
Church of Christ, can properly, legally or con- 
sistently be taken as a model of general applica- 
tion under the Christian institution, unless the 
same be divinely bound over therein, and made 
a part of the same. Perhaps many are very 
willing to admit that what we have said thus 
far, in reference to the abrogation of the Mosaic 
law, is very correct, when applied exclusively to 
the ceremonial law, but will contend that it can 
have no reference to the moral law — the Ten 
Commandonents^ the Decalogue — that which was 
written and engraven on tables of stones. As to 
this we shall see presently. As we proceed let 
us linger around the cross a few moments, in 
contemplation of some of the awful and thrilling 
events that occurred in connection with the cruci- 
fixion of the Son of God, who, while writhing in 
agony, cried, " My God, my God, why hast thou 
forsaken me ? " Here a mighty rending takes 
place, by which it would seem that His humanity 
and divinity are rent asunder, in the likeness of 
the rending of the vail of the temple, and the 
huge and mighty rocks, and bursting of the 
tombs accompanying the dying groans of the 
blessed Saviour, who, while giving his life a ran- 
som for sinners, suffering his body to be mangled, 
and his heart-strings to be broken, and soul and 
body to be separated, bows his head in death 
and cries, "It is finished." Yes, while dying to 
redeem man from under the curse of the broken 
law which had gloriously subserved its purpose — 



FULL PEOMULaATIOI^ OF THE CHEISTIAN LAW. 61 

every jot and tittle of it now fnlfilled — ^he did 
most appropriately say, " It is finished." During 
this mighty rending it would seem, as it were, 
that the law — ^even the Ten Commandments, as 
well as the ceremonial — was rent into shatters, 
as when Moses, in his hot anger, " cast the tables 
out of his hands and broke them beneath the 
mount." We are well aware that there is great 
pertinacity for the Ten Commandments, but we 
hope none will obstinately refuse to hear what 
the apostle Paul says about them in his second 
letter to the Church of Corinth (chapter iii : 6-14) : 
"Who also hath made us able ministers of the new 
testament — not of the letter, but of the spirit : for 
tlie letter killeth, but the spirit giveth life. But 
if the ministration of death, written and engraven 
in stones, was glorious, so that the children of 
Israel could not steadfastly behold the face of 
Moses for the glory of his countenance, which 
glory was to be done away, how shall not the 
ministration of the spirit be rather glorious ? 
For if the ministration of condemnation be glory, 
much more doth the ministration of righteousness 
exceed in glory ; for even that which was made 
glorious had no glory in this respect, by reason 
of the glory that excelleth. For if that which 
is done away was glorious, much more that 
which remaineth is glorious. Seeing, then, that 
we have such hope, we use great plainness of 
speech, and not as Moses, which put a vail over 
his face, that the children of Israel could not 
steadfastly look to the end of that which is 
abolished; but their minds were blinded, for 
until this day remaineth the same vail untaken 
away, in the reading of the Old Testament, wlilc^h 



62 ESTABLISHMENT OE THE CHURCH. 

vail is done away in Christ." The apostle is 
here speaking of the Ten Commandments that 
were written and engraven in stones. At the 7th, 
11th and 14th verses, he gives ns to understand 
that they were done away. At the 14tli verse 
he calls them the " old testainent^ which is done 
away in Christ." The word ^^ i^ail^^ in this con- 
nection, is in italics, and therefore it was sup- 
plied by the King James translators. The relative , 
" loMcJi^''^ refers to old testament instead of vail ; 
hence, the old testament, written and engraven 
in stones, even the Ten Commandments, " was 
done away in Christy So it would seem that 
the Ten Commandments, for the time being, in 
the midst of that mighty rending, were rent into 
pieces — even into shatters — and aholislied. But 
let us hear Paul again (Heb. viii: 8-10): "Be- 
hold the days come, saith the Lord, when I will 
make a new covenant with the house of Israel 
and with the house of Juda — not according to the 
covenant that I made with their fathers, in the 
day when I took them by the hand and led them 
out of the land of Egypt, because they continued 
not in my covenant, and I regarded them not, 
saith the Lord. For this is the covenant that I will 
make with the house of Israel after those days, 
saith the Lord; I will put my laws into their 
mind, and write them in their hearts, and I will 
be to them a God, and they sliall be to me a peo- 
ple." Here the apostle refers to the covenant 
that God made with Israel, when he led them out 
of Egypt. This was the Ten Commandments 
that were written and engraven in stones. Here 
we see that God determined to make a neio cove- 
nant^ and that it should not be according to the 



FULL PEOMULGATIOlSr OF THE CHRISTIAN LAW. 63 

old one. The old and the new were even differ- 
ently loritten ; the former, on tables of stone, and 
the latter, in their hearts. Having determined to 
write his laws in the people's hearts, God had no 
further use for the tables of stone. Hence, when 
Jesus bowed his head in death and cried, " It is 
finished," the glory of that which was written 
and engraven in stones, faded away, for the time 
being ; also the ceremonial law. This was nec- 
essary in order that the second covenant be a 
NEW COVENANT, and not merely an addition to 
the old one. But Jesus said to Peter, " I will 
give unto thee the keys of the kingdom of heaven, 
and whatsoever thou shalt bind on earth, shall 
be bound in heaven ; and whatsoever thou shalt 
loose on earth, shall be loosed in heaven." (Matt, 
xvi : 19.) Again : Jesus said to his disciples, "Veri- 
ly, I say unto you, whatsoever ye shall bind on 
earth, shall be bound in heaven, and whatsoever ye 
shall loose on earth, shall be loosed in heaven." 
(Matt, xviii : 18.) Hence, when Peter came in pos- 
session of the keys, and the apostles were endowed 
with power, as Jesus' plenipotentiaries on earth, 
they gathered up the fragments of the Ten Com- 
mandments — all that were morale and therefore 
riglit in themselves — and bound them over into 
the new institution, and they were bound in heav- 
en. Hence, we can read them as clearly under the 
new institution as under the old. But the fourth is 
left out : " Remember the Sabbath day to keep 
it holy." Reader, don't be startled when we say 
the Jewish Sabbath was done away ; was not 
bound over into the Christian institution. We 
have not a word to say in disparagement of the 
Lord's day — the first day of the week — which 



64 ESTABLISHMENT OF THE CHUECH. 

some are wont to call the Sabbath — ^tbe Claris tian 
Sabbath. It is much to be regretted that apostolic 
example, in regard to the manner of observing 
the first day of the week, has been departed from, 
so far as it has, at the present day. True, we 
nowhere find in the Scriptures, the command to 
keep this day holy, nor to refrain from manual 
labor ; but, from example, we regard it as the 
duty and the high privilege of the disciples of 
Christ to meet on the first day of the week, to 
break bread in commemoration of the death and 
resurrection of our Saviour. The first day of the 
week, under the Christian dispensation, is the 
Lord's day, and should be strictly observed, as 
it was in the days of the apostles, as a day of 
worship. The Sabbath of the 4th commandment 
was Saturday^ the seventli day of the week, and 
being the peculiar property of the Jews, it was 
to be observed in a very peculiar manner, as 
prescribed in the law. They were not to do any 
servile work on that day ; they were not to bear 
any burden on that day ; they were only to travel 
a limited distance on that day, etc. Many call 
the first day of the week the Sabbath day, and 
speak of it as though it should be observed just 
as the Sabbath of the fourth commandment. But 
perhaps there is not one to the thousand but 
who fails to observe it in the manner prescribed, 
every week of his life. Who does not often 
travel more than a Sabbath day's journey on 
the first day of the week? Who does not fre- 
quently bear burdens on this day? Who does 
not pick up sticks to kindle a fire ? 

Surely, all who contend that the first day of the 
week is to be observed in the same manner 



FULL PEOMULGATIO]^ OF THE CHEISTIAISr LAW. 65 

as the fourth commandment, would also contend 
that the violation of it should incur the same 
penalty. We find in Numbers xv : 35-36, where 
one was found picking up sticks to kindle a fire 
on the Sabbath day : ''And the Lord said unto 
Moses, ' The man shall be surely put to death ; 
all the congregation shall stone him with stones 
without the camp.' And all the congregation 
brought him without the camp, and stoned him 
with stones ; and he died." A similar transac- 
tion now-a-days would subject the whole church 
to be hanged for murder, according to the civil 
law of the land, which, if executed, would break 
up the whole church, and that without hope of 
eternal life. (1 John ill : 15.) 

But, still further, in answer to the questions 
before us. When was tlie first will (law) taken 
away f When was the law fulfilled f '' But now, 
in Christ Jesus, ye, who some time were far off, 
are made nigh by the blood of Christ ; for he is 
our peace, who hath made both one, and hath 
broken down the middle wall of partition be- 
tween us ; having abolished in his flesh the 
enmity — even the law of commandments con- 
tained in ordinances — for to make in himself of 
twain one new man, so making peace ; and that 
he might reconcile both unto God in one body by 
the cross, having slain the enmity thereby, and 
came and preached peace to you which were 
afar off, and to them that were nigh ; for through 
Him we both have access by one Spirit unto the 
Father." (Eph. ii : 13-18.) 

The apostle tells these brethren, who were 
formerly Jews and G-entiles, that Christ is their 
peace ; that he has broken down the middle wall 



66 ESTABLISHMEIS^T OF THE CHUECH. 

between them, and " abolished in Ms liesli the 
ENMITY — even the laio of coinmandments.''^ Here 
we see that the enmity is the laio of command- 
7)ients. Yerse 16, he says : "And that he might 
reconcile both nnto God in one body by tlie cross^ 
having slain the enmity {tlie law of command- 
ments) thereby (by the ceoss)." Sodom and Go- 
morrah were destroyed by lire and brimstone, 
but not until the fire and brimstone were rained 
from heaven upon them. The Antediluvians were 
destroyed by water ; but not until the water ex- 
isted. So the enmity — even the law of command- 
ments — was slain by the ceoss ; but not until the 
cross existed. Therefore, the cross being the in- 
strument by which the laio was slain, the conclu- 
sion is inevitable that the law was not fulfilled — 
was not taken away until the cross existed, and 
it was nailed to the cross and crucified with Jesus. 
TJien it loas fulfilled — then it loas taken out of 
the loay ; and not till then. Again (Col. ii : 13-15) : 
"And you, being dead in your sins and the un- 
circumcision of your flesh, hath He quickened 
together with Him, having forgiven you all tres- 
passes; blotting out the handwriting of ordin- 
ances that were against us, which was contrary 
to us, and took it out of the way — nailing it to 
the cross ; and having spoiled principalities and 
powers, He made a show of them openly, triumph- 
ing over them in it." 

The handwriting of ordinances — the old law, 
the first will — was fulfilled, blotted out, taken 
out of the way when it was nailed to the cross ^ 
and not till then. Therefore, since two confiicting 
laws cannot exist at the same time, in reference to 
the same thing, and having now clearly proved 



FULL PEOMULQ^ATIOIT OF THE CHRISTIAN LAW. 67 

the existence of the old law, down to the death 
of Christ, we have thereby established the non- 
existence of the Christian law, down to the same 
time ; and since no institution can exist in a per- 
fect state, without its perfect law, therefore the 
proposition before us is unavoidable. The Church 
of Christ was not fully established prior to the 
death of Christ. 

But that we may ascertain, in a direct manner, 
whether the Christian law was fully promulgated 
prior to the death of Christ, let us examine the 
preaching done, as recorded in the Christian 
Scriptures — the New Testament — prior to that 
event. As for Christ's sermon on the mount, in- 
cluded in the 5th, 6th and 7th chapters of Mat- 
thew, surely none but those who will not see can 
fail to discover that it does not contain the full 
Christian law, for it was addressed to the few 
disciples. Suffice it to say, it does not contain 
the law of Christ to the alien sinner, nor to the 
Christian, as such. Let us turn first to Matt, iv : 
17 : " From that time Jesus began to preach and 
to say, ' Repent, for the kingdom of heaven is at 
hand.'" Again (x: 5-7): ''These twelve Jesus 
sent forth, and commanded them, saying, ' Go not 
into the way of the Gfentiles, and into any city of 
the Samaritans enter ye not ; but go rather to the 
lost sheep of the house of Israel. And as ye go, 
preach, saying. The kingdom of heaven is at 
hand.' " And again (Lu. x : 9-11), Jesus sent sev- 
enty, by twos, into the different cities where he 
intended to go, and said to them : ''And heal the 
sick that are therein, and sa}" unto them. The 
kingdom of God is come nigh unto you. But 
into whatsoever city ye enter, and they receive you 



68 ESTABLISHMENT OF THE CHURCH. 

not, go your ways out into tlie streets of tlie same, 
and say : Even the very dust of your city, wMch 
cleaveth on us, we do wipe off against you ; 
notwithstanding, be ye sure of this, that the king- 
dom of God is come nigh unto you." Once more 
(Matt, iii: 1-2): "In those days came John the 
Baptist, preaching in the wilderness of Judea, 
and saying, ' Repent ye, for the kingdom of heaven 
is at hand.' " Thus we have before us tlie preach- 
ing of eiglity-four preachers. Their theme and 
preaching are the same : " Repent, for the king- 
dom of heaven is at hand," draws nigh ; the plain 
English of which is, "Reform, for the reign of 
heaven approaches." This was the only theme 
and the only preaching, so far as we are informed, 
from the first hearing of the " voice of one crying 
in the wilderness, 'Prepare ye the way of the 
Lord,' " to the hearing of that voice which declared, 
" It is finished." In charity, vf e must conclude that 
he has read to but little purpose who would con- 
tend that these preachers, or any of them, fully 
promulgated the Christian law during this period. 
Even when our Saviour would merely mention, 
prospectively, the outlines of the law of induction 
into the future contemplated kingdom of God, 
the teacher in Israel did not understand it — he 
marveled; he did not believe, as in John, the 
third chapter. Even when Jesus would crop out 
to His disciples the great and indispensable facts 
of the gospel, without which all our hopes are 
vain, they would dispute His words in unbelief. 
Did they confess the sublime truth : " Thou art 
the Christ, the Son of the living God "—the intended 
foundation upon which Jesus said : "I will build 
my Church ?" — Jesus would charge them strictly 



JFULL PEOMULGATION OF THE CHEISTIAISr LAW. 69 

not to tell it to any man, as may be seen by read- 
ing Matt., 16tli chapter. The prime objects of the 
preaching of these eighty -fonr preachers were to 
reform the people, and thus to prepare the way 
for the ushering in of the kingdom of heaven — 
" to prepare a people for the Lord," and that 
" Christ might be manifest to Israel." Hence the 
appropriateness of the theme and the preaching. 
None of these preachers fully promulgated the 
Christian law, and none of them declared the 
kingdom of heaven fully established during this 
period. The phrase, "is at hand," as here used, 
does not declare actual existence, by any means. 
But, as we yet shall find abundant proof of this, 
as well as other conclusions arrived at, we hasten 
to close this chapter. 

In our next, we shall answer some of the most 
feasible objections that are often urged against our 
conclusions thus far. Meantime, we hope the read- 
er will be candid, for the sake of truth, and weigh 
fairly the arguments adduced in this chapter in 
support of the prime proposition to which it is 
devoted : The Christian Law was not fully pro- 
mulgated, nor the Church of Christ fully estab- 
lished, prior to the Death of Christ. 



70 ESTABLISHMENT OF THE CHURCH. 



CHAPTER ly. 



ESTABLISHMENT OF THE CHURCH, AND THE FULL 
PROMULGATION OF THE CHRISTIAN LAW. 

OBJECTIONS ANSWERED. 

Proposition First (Continued) — The Cliristian 
Law was not fully promulgated, nor the 
Church or Kingdom of Christ fully estab- 
lished prior to the Death of Christ. 

^UR prime proposition, nnder this division 
of our subject, is yet before us, coming 
down to the death of Christ; and we 
flatter ourselves that it has been fully estab- 
lished. But for the sake of those who may be 
determined not to yield so long as they can find 
a solitary vestige to stand upon in opposition to 
our conclusions thus far, as well as those who 
may be honestly seeking the truth, we propose 
now to state and answer, fairly and candidly, the 
objections commonly urged against our present 
proposition and our arguments and conclusions 
thus far in support of it, or at least a sufficient 
number of them to convince and satisfy all who 
are not entirely impervious to the teaching of 
the trutli. 

Objection First : " The Church of Christ is 
identical with the Order of Tilings established in 
the days of Adam, and is only an extended form 




FULL PKOMULGATIOIS^ OF THE CHEISTIAl^ LAW. 71 

of that Order." Those who urge this objection 
do so from such data as tlie following: "Jesus 
represents himself as being before Abraham 
was. He also said, ' Abraham saw my day, and 
was glad.' True, genuine faith in Christ — just 
such as God requires now — and obedience, may 
be traced through the Patriarchal and Jewish 
ages ; and hence Christ was in Abel's ofi'ering, 
in the manna, in the rock, and his baptism was 
in the cloud and in the sea, etc." 

Answer : Christ was promised and prefigured 
during the periods mentioned ; but to talk about 
true, genuine faith in Him — just such as God 
requires now — from Adam on down till he came, 
and like obedience on the part of all the wor- 
shipers of God, is, to say the least of it, profound 
nonsense ! The people were so far from believ- 
ing on Jesus as the Christ, the Son of God, when 
he came, that notwithstanding he demonstrated 
his messiahship in so many different ways, they 
put him to death in unbelief, as an impostor. 
What, the people had genuine faith in Christ as 
such for 4,000 years, and Avhen He came they 
killed him ! ! True, from the predictions of the 
prophets and the promises of God, they looked 
for the coming of the "Just One " — the Christ ; 
but when he came, " there was no form nor come- 
liness in him that they should desire him." Not 
only so, but they did not believe in his death, 
burial and resurrection. More yet. They had 
no proper conceptions of Jesus as the Christ, of 
the object of his mission, nor the nature of his 
kingdom : for it is very obvious that the Jews, 
as a nation, and even his apostles^ regarded him 
as a temporal Idng^ and expected him to estab- 



72 ESTABLISHMENT OE THE CHUECH. 

lisli a temporal kingdom. This we shall amply 
prove at the proper time. Therefore, their faith, 
compared with genuine faith of the Christian 
dispensation, must have been spurious. "But," 
says one, "they must have made their sin-offer- 
ings, which typify Clirist, with genuine faith in 
Him as the Great Antetj^pe, and with genuine 
faith in the future shedding of His blood and 
the atoning efficacy of the same." All these and 
similar objections are urged, first for the sake of 
infant church membership, which we have not 
space here to notice, and secondly in support of 
the doctrine of justification by faith only. 

Yes, it is affirmed by many that all are saved 
in precisely the same way and through precisely 
the same means from Adam to Moses, and from 
Moses to Christ, and from Christ on down to the 
present day. All justified by faith only, and all 
had precisely the same faith in Christ! We 
hope to be able to show clearly the futility of 
all this before we reach the flnis. For the pres- 
ent, we only refer the reader to Gal. iii : 19-27, 
which we shall quote and offer some comments 
in parenthesis : " Wherefore, then, serveth the 
law ? " It was added, because of transgressions, 
till the seed (Christ) should come to whom the 
promise was made, and it was ordained by 
angels in the hand of a mediator. ISTow, a medi- 
ator is not a mediator of one ; but God is one. 
Is the law, then, against the promises of God? 
God forbid : for if there had been a law given 
which could have given life (if all had precisely 
the same faith in Christ, and if faith only is and 
always was the law, it certainly would have 
given life), verily, righteousness should have 



FULL PEOMULGATIOT^ OF THE CHEISTIAN LAW. 73 

been by tlie law. But the Scripture hatli con- 
cluded all under sin (helievers in Christ and all), 
that the promise by faith (prospective) of Jesus 
Christ might be given to them that believe (them 
that believe on Christ since He came). But, 
before faith came, we were kept under the law, 
shut up unto tlie faith which should afterwards 
be revealed. (Wow, what becomes of genuine 
faith in Christ from Adam to the taking away of 
the laio^ by which all under it were shut up unto 
the faith which should afteewaeds be ee- 
YEALED — i. e.^ genuine, proper faith in Christ?) 
Wherefore, the law was our schoolmaster to 
bring us unto Christ, that we might be justified 
^j faith. (We were shut up and kept under 
this old, stern tutor, '' because of transgression," 
and he required us rigidly to obey all his rules 
and commands in a most servile manner, whether 
we understood what was referred to, typified or 
signified thereby or not. Thus he kept us shut 
up, and even put a vail over our faces, so that 
we " could not see to the end of that which was 
commanded," until finally Christ came. Then 
the faith unto which we were shut up was re- 
vealed. Then, and not till then, did we have the 
genuine, proper faith in Christ — the faith that 
justifies. Then we were released from under the 
old schoolmaster.) But, after that faith is come, 
we are no longer under a schoolmaster. For ye 
are all the children of Grod by faith in Christ 
Jesus. (Now, Christ, the Great Antetype of the 
law, has come and died to redeem all from under 
the curse of the law, and has made full and 
ample provisions whereby mercy may intervene 
against justice, so that " God can be just and 
6 



74 ESTABLISHMENT OF THE CHUECH. 

the jiistifier of Mm tliat believes in Jesus." 
So, in this way, a want of proper faith in Christ, 
on the part of those who lived prior to His com- 
ing, is excusable. But now^ since the school- 
master brought us to Christ, none are the children 
of God without faith in Christ Jesus, who are 
the subjects of Gospel address. But, still such 
are not the children of God, and in Christ by 
faith only.) For as many of you as have been 
baptized into Christ have put on Christ." Hence, 
we conclude that justification, righteousness and 
life were not by the law until Christ came and 
imparted efficacy thereunto on behalf of all who 
lived in former ages. Christ's death was both 
prospective and retrospective in its efficacy. 
(Read Galatians and Hebrews, also Romans iii : 
25-26.) What we have said thus far, also answers 
the objection, that the Church of Christ was 
established in the days of Abraham. But, as 
the proposition in regard to when the kingdom 
of heaven was fully established, comes no further 
down than to the death of Christ, we shall pro- 
ceed to answer at once all the following obj ec- 
tions as to when the Church or Kingdom of 
Christ was fully established: Some say, " with 
the ministry of John the Baptist ;" others, " with 
the ministry of Christ ;" others, " with the first 
sending out of the twelve." Here are some three 
popular objections included in the time compre- 
hended in our proposition. In support of these 
objections, the following and similar passages 
are commonly relied upon : " The law and the 
prophets were until John, since that time the 
Kingdom of God is preached, and every man 
presseth into it." (Luke xvi : 16.) Again, "Alas ! 



FULL PEOMULGATION OF THE CHEISTIA]^ LAW. 75 

for yon Scribes and Pharisees ! for you shut the 
kingdom of heaven against men ; for ye neitlier 
go in yourselves, neitlier suffer ye them that are 
entering to go in." (Matt, xxiii : 13.) " The 
Kingdom of God is within you." (Lu. xvii : 21.) 
" From the days of John the Baptist until now, 
the kingdom of heaven suffereth violence, and 
the violent take it by force." (Matt, xi: 12.) 
The hrst of these passages is generally regarded 
as the strongest objection to our proposition. 
For this reason, we shall proceed to hold it up 
and use it as an objector would, and then can- 
didly answer it. We flatter ourselves that the 
other passages here quoted, and all similar 
Scriptures, will thereby be answered at the same 
time. 

"The law and the prophets were until John; 
since that time the kingdom of God is preached, 
and every man presseth into it." (Luke xvi: 16.) 
From this, it is afiirmed that John the Baptist 
established the kingdom. The objector would 
ask with an air of triumph, "How could men 
press into the kingdom unless it actually ex- 
isted?" To illustrate, he would say, "A house 
must be built; must have a door before men 
could enter it." He freely admits our argument, 
that two conflicting laws cannot be in force at 
the same time in reference to the same thing, 
and having learned from Heb. x : 9, that the es- 
tablishing of the second will depends upon the 
taking away of tlie first will, he contends that 
the law and the prophets were done away when 
John came. He then contends, that thereupon 
John began his ministry — fully promulgated the 
Christian law, and actually established the king- 



76 ESTABLISHMEJS^T OF THE CHURCH. 

dom, and men actually pressed into it. All this he 
bases on the little adverb of time, ''''until^^ and 
the verb in the present tense, " /5 preached^ 
Answer : All truth must agree witli itself. The 
prophets were not done away for some time 
after John's day. Many of the predictions of 
the prophets remain yet unfulfilled ; hence, if he 
contends that either the prophets or their pre- 
dictions were done away when John came, all 
can see that he is sadly mistaken — doubtless the 
latter are referred to in the passage ; but the 
import of this language is : The law and the 
prophets were the only instructors of men until 
John came and commenced preaching the king- 
dom of God, which preaching was an additional 
instructor. The objects of John's preaching 
were, that Christ might be manifest to Israel, and 
to prepare a people for the Lord. But, after 
Jolin is beheaded^ Jesus says: "One jot or one 
tittle shall in nowise pass from the law till all be 
fulfilled." (Matt, v : 18.) As we have already 
seen, Jesus required conformity to the law — 
even to the time he bowed his head in death and 
declared, " It is finished." Hence, the law was not 
done away when John came, but it remained in 
force till Jesus died, when it was nailed to the 
cross, by which it was slain — blotted out — and 
taken out of the way. 

Therefore, since the first will must he taken 
away tliat the second he established^ it is as clear 
as a sunbeam that John the Baptist did not fully 
promulgate the Christian law nor establish the 
kingdom. Now, in regard to the establishment 
of the kingdom. Long after John is dead, Jesus 
said — " Upon this rock I will huild my Church." 



FULL PEOMULaATION OF THE CHRISTIAN LAW. 77 

(Matt, xvi: 18.) When partaking of the last 
supper with His disciples, just before he suffered, 
Jesus said : "I will not drink of the fruit of tlie 
vine until the kingdom of Grod shall come." 
(Luke xxii : 18.) If John established the king- 
dom, Jesus must have been very stupid not to 
find it out. So I might say of Joseph, the hon- 
orable counsellor, a disciple of Christ, who went 
to Pilate and begged the body of Jesus, " who 
also himself waited for the kingdom of God." 
(Luke xxiii : 51.) So also of the apostles who, 
forty days after His resurrection^ asked Jesus, 
" Lord, wilt thou at this time restore again the 
kingdom of Israel ? " (Acts i : 6.) We have 
clearly shown that an institution cannot exist in 
a perfect state without its perfect law ; that the 
first will must he taTcen away that the second 
may he estahlislied (for the reason that two con- 
flicting laws cannot be in force at the same time); 
that the first remained until nailed to the cross ; 
and that, therefore, the Christian law was not 
fully promulgated nor the Kingdom or Church 
of Christ fully established before the death of 
Christ. 

These conclusions are founded on the plain 
truth — ^the clear teaching of the Scriptures of 
dimne truth. 

JSTow, since all truth must agree with itself^ it 
will not do to assume any position that will con- 
tradict these conclusions, as does that of the 
objector who assumes that the law and the 
prophets were done away when John came, and 
that John fully promulgated the Christian law 
and fully established the kingdom. Then, Luke 
xvi: 16, must agree with our conclusions, and 



78 ESTABLISHME]S"T OF THE CHURCH. 

not differ from tlieni in the least. Let us here 
lay down a safe rule of interpretation : 

KuLE — WJien tioo or more passages of Scrip- 
ture^ or principles therein tauglit^ seem to con- 
flict with each other — one figuratirse^ the other 
literal: one doubtful^ the other cm^tain — the 
figurative must agree with the literal^ the doubt- 
ful with the certain. 

Or shall we reverse this safe rule, and bend 
the literal to the figurative, the certain to the 
doubtful? This is just the folly of all these 
obj ectors ; and by so doing they not only bend 
the plain truth, but they break it all into pieces, 
disconnect it, wrongly apply it, and jumble it 
all up, till neither they nor any one else can pos- 
sibly understand it. This accounts for their 
calling it a " dead letter," a " glorious mystery," 
and exult because it is a " mystery." Hence, 
they differ among themselves about this medley 
of contradictions. Hence, the many conflicting 
theories, all purporting to be taught in the Bible, 
God's Book of Truth. Here is the foundation 
stone of infidelity. 

Having answered these objections mainly in 
reference to the use that is made of the adverb, 
" until^^^ we now turn our attention particularly 
to the verb, '''' is preached P This verb expresses 
time present, or, as grammarians would say, it is 
in the present tense. Hence, it is inferred that 
John actually established the kingdom. But, let 
us go again to Matt, xvi : 18, where Jesus said, 
after John is dead : " Upon this rock I will 
build my Church." Here, ^^ will buildP^ refers to 



PULL PEOMULGATIOIS' OF THE CHRISTIAl^r LAW. 79 

the future huilding of Christ's Clinrc]i. ^'Will 
huild^^^ is in the future tense. I here declare, 
without the fear of successful conti^adiction, that 
the future tense, as here used, never refers to the 
present^ nor to any past time^ but alioays refers 
to tlie future. Here, it refers directly to the 
building of Christ's Church — the question before 
us. Hence^ the Cliurcli of Christ never teas 
established before Jesus used this language, 
We shall now prove, directly, and that by our 
Saviour's own words, that a verb is sometimes 
used in the present tense^ referring to a future 
event (Luke xxii : 20) : " This cup is the new 
testament in my blood, which is shed for you." 
''Is SHED," "is peeached," Same tense. All 
know that Jesus had not shed His blood when he 
used this language ; therefore, all must admit 
that "25 shed^^ here refers to a future event. 
Why not admit that '^ is preached^^ (or even if it 
read in Luke xvi: 16 : Tlie Kingdom of God is 
established) had reference to a future event, 
seeing that ''will huild^^ must eefee to the 
EUTUEE, and does refer to the eutuee buildin'g- 
of ChrisVs Church f But, stronger still. Jesus, 
while praying to His Father, in view of His ago- 
nies and death, which he was soon to endure, 
says : " I have glorified thee on the earth, I 
HAVE Eii^iSHED the work which thou gavest me 
to do." (John xvii: 4.) At this time, Christ had 
not actually died for our sins, according to the 
Scriptures ; and this is the great work that He 
came into the world to do. This was not fully 
consummated, finished, till Jesus bowed His 
head in death and cried, "It is finished," and 
gave up the ghost. 



80 ESTABLISHMENT OF THE CHUECH. 

Hence, in anticipation of his sufferings, Jesus 
seems, as it were, to reach forward into the future, 
and then grapple with the grim monster. Death, 
as in the garden of Gethsemane, and fling him 
into the past, and say, "I have finished the 
work which thou gavest me to do." Here the 
past tense — yea, the second past — is used when 
2i> future event is included. Then, if we could 
read at any time previous to the time when Jesus 
said, " I will build my Church," where John, or 
any one else, said, " I have established the 
Church," we would be compelled to view it as 
used prospectively, since " will " never can be 
used or viewed only prospectively. Again (Isa. 
ix : 6) : " For unto us a child is boen ; unto us a 
Son IS GIVEN," was said 738 years before Jesus, 
the prophetic child, was born. Here, "z5 horn,''^ 
''is given,^^ are the same tense as '' is preached. ^'^ 
and refer to an event 738 years in the future. 
Surely, this is sufficient to satisfy all who are not 
impervious to the teaching of the truth. Christ 
was promised by the Father, predicted of by the 
prophets, typified in many ways, all of which 
pointed forward to him in his actual coming — to 
his sufferings, his death, his burial, his resur- 
rection, his ascension and coronation in heaven, 
Lord of lords, and King of kings. Thus we have 
the whole matter, first in prospect, then consum- 
mated. So of the Church or Kingdom of Christ. 
It was promised, prophesied of and prefigured 
prospectively, until, finally, it was consummated : 
fully established; but not before the death of 
Christ. The divine order is, ''first the blade, 
then the ear ; then the ripe corn in the ear." 
While in the blade, we call it corn ; so, while in 



FULL PROMULGATION" OF THE CHEISTIAIT LAW. 81 

the ear, as it first appears — a mere outline — we 
call it corn ; but tMs is only in prospect. Finallj, 
when it becomes ripe corn^ in the ear, then, and 
not till then, mil any claim that it is real corn^ 
in an actual, perfect state of existence. 

To illustrate: About a century ago, in the 
history of our proud nation, our forefathers were 
oppressed by the galling yoke of Great Britain. 
They, in the pride and dignity of their brave 
hearts, determined to submit no longer. They 
began to canvass the colonies and to make flam- 
ing speeches in favor of a republican form of 
government, and to deprecate that to which they 
were then subject. They portrayed, in glowing 
terms, the blessings of freedom, and the glories 
and immunities of a Republic. By their flaming 
eloquence, they soon electrified the nation, which, 
inflated by the spirit and love of the proposed — 
prospective — Republic, received it: pressed into 
it, in anticipation of its actual existence. So it 
was when John, the harbinger, portrayed the 
privileges and immunities of the long-promised 
and glorious reign of heaven. The people, at 
the time John came, were " dwelling in the valley 
and shadow of darkness," and, therefore, the 
preaching of the "gospel of the kingdom " was 
truly good news to them. They j oyfully received 
his proclamation : " Repent ye, for the kingdom 
of heaven is at hand" — "the reign of heaven ap- 
proaches." They fell in love with this proposed 
glorious reign of heaven, complied with the con- 
ditions of preparation demanded by John, and 
in this way received it beforehand, and were 
said to "press into it," in anticipation of its 
actual existence. So, while the doctrine and 



82 ESTABLISHMEl^T OF THE CHUECH. 

principles of the reign of heaven — ^repentance, 
the necessity of faith in Christ, baptism for the 
remission of sins, and, prospectively, the neces- 
sity of a birth of water and of spirit, in order to 
sonship to Abraham and entrance into the king- 
dom of God — were being delineated, with a view 
to their fnture permanence, by John, the twelve, 
the seventy and by Jesns, the kingdom of heaven, 
as they all said, was approaching : and all who 
received these principles and complied with them 
by anticipation were said to press into the king- 
dom, or to have the kingdom within them, just 
as, in anticipation, Jesus said, " This cup is the 
new testament in my blood, which is shed for 
you," before He shed his blood; or, just as He 
said to his Father, " I have glorified thee on the 
earth, I have finished the work which thou gavest 
me to do," before He actually suffered death. 

Kind reader, we are in quest of the beginning 
of the reign of heaven — the time wlien and the 
place wTiere the Church or Kingdom of Christ 
was fully established. Do you consider this a 
matter of little importance ? Surely, you cannot, 
since the God of Heaven has taken so much 
pains, as we have seen and shall yet see, to point 
this out so clearly and give it so much promi- 
nence in the great scheme of redemption. What ! 
call that a matter of little or no importance upon 
which depends, in a great measure, our under- 
standing of the gospel plan of salvation! No 
man draws a deed that is worth a cent to any 
man, or that would be valid in any Court, with- 
out defining the beginning, l^o survey made by 
any sworn surveyor would be received and rati- 
fied by any genuine land office in the United 



FULL PEOMULGATIOI^ OF THE CHEISTIAI^ LAW. 83 

States that did not minutely and clearly define 
the beginning. There is a proper time and place 
to begin any and all finite things. It is especially 
important that we understand and properly regard 
the time and place of the beginning of the Church 
of Christ, else we shall never be able to un- 
derstand nor properly appreciate the glorious 
plan of salvation as revealed through Jesus 
Christ. If we do not have proper regard for the 
beginning of the Christian institution, we shall 
soon find that the plain way which the prophet 
said was "so plain that the wayfaring man, 
though a fool (illiterate), shall not err therein," 
is become like a tangled brooch when a woman 
is pulling at the wrong thread, at which the 
more she pulls the more it tangles, until she 
becomes fretted and throws it down in disgust, 
and contemns it as a thing of naught. 

In view of the vast importance of the subject 
before us, let us proceed carefully and prayer- 
fully, step by step, in quest of the beginning, 
until we find it. Then, we shall be able to see a 
beauty and harmony in the gospel plan of salva- 
tion that otherwise we should never behold, 
appreciate nor enjoy. 0, how I long to hasten 
on over the broad field of investigation with the 
reader to the beginning. We shall have a few 
things more to say about John and his ministry 
in our next chapter, in which we shall extend 
our same proposition and then ofler some addi- 
tional arguments, and more conclusive, if possi- 
ble, in its support than what we have hitherto 
adduced. In the main, we are only aiming at a 
N'ew Testament view of the subject before us; 
otherwise, we could not be so exhaustive, and 
confine ourself to the space intended. 



84 ESTABLISHMENT OF THE CHUECH. 




CHAPTER Y. 



ESTABLISHMEIS'T OF THE CHUECH, Al^D THE FULL 
PEOMULGATION" OF THE CHEISTIAT^ LAW. 



Peopositiois- Secoitd — The Christian Law was 
not fully promulgated^ nor the Church or 
Kingdom of Christ fully established prior 
to the Resurrection of Christ. 

ITHERTO, we have been laboring to the 
Death of Christ. Having come on down 
to that period in quest of the real exist- 
ence of the Church of Christ in a perfect state, 
and found it not, we now advance one step 
further — to the Resueeectiois" of Christ. 

Aegumej^^t Fiest : Our first argument is 
drawn from the importance of the gospel in fact. 

By the term, gospel in fact^ we mean the 
gospel of Christ in its facts, as having actually 
transpired, and thereby become a matter of fact — 
real, actual, naked fact ; and as such, is pre- 
sented to man for his acceptance and belief ; and 
as such, is so important that it is indispensable 
to his salvation, and, consequently, to the estab- 
lishment of the Church of Christ, and also to its 
existence in a perfect state. But, just here, let 
us examine the term Gospel, in reference to its 
various uses in the inspired word. 



EULL PEOMULGATIOK OF THE CHEISTIAN LAW. 85 

First. Gospel, in its common acceptation, sig- 
nifies, good news, glad tidings. In the Bible, we 
find it in promise, prospect, and in fact. This is 
in the general view of it. But, specifically^ as 
connected with the salvation of man under the 
Christian dispensation, the gospel of Christ — "the 
power of Grod unto salvation," as in Rom. i : 16 — 
may properly be mentioned, including all its 
phases as connected with and resulting in the 
salvation of man, as the gospel in fact, in com- 
mand, in form and in promise. In reference to 
the general view of the word gospel^ as used in 
the Bible, first, we have gospel in promise, as in 
the promised seed of the woman made to Eve. 
This, it is generally agreed, has reference to the 
coming of Christ. It was good news. It pointed 
forward to coming good. To Abraham, God 
said: "In thee and in thy seed shall all the 
families of the earth be blessed." This promise 
of Christ — the seed — was renewed to Isaac, then 
to Jacob, and became the great subject of 
prophecy on down the long line of prophets, 
until finally Christ made his appearance — the 
Babe in Bethlehem. This event, so long and 
anxiously looked for, though not in conformity 
to expectations in its character in many particu- 
lars, is fraught with so much importance to a 
sinful, lost world, though unperceived as yet, 
except by inspiration, that a convoy of angels 
make their way from the celestial courts of glory 
to the shepherds as they are watching their 
flocks by night, praising God and giving glory 
to him in the highest on account of the glad 
tidings just announced. But, thus far, we find 
only the gospel in promise. Next, we read of 



86 ESTABLISHMENT OF THE CHUECH. 

the gospel of the Mngdom : " And Jesus went 
about all Galilee, teaching in their synagogues, 
and preaching the gospel of the kingdom." 
(Matt, iv : 23.) The gospel of the kingdom was 
peculiarly the gospel that was preached, for the 
acceptance of man, from the beginning of John's 
ministry to the ascension of Christ. Then that 
order of gospel preaching ceased. Next, we 
read of the gospel as a matter of fact — i. e., tlie 
gospel in fact, as defined in the beginning of 
this chapter. Paul defines the gospel in fact to 
be : " how that Christ died for our sins, according 
to the Scriptures, and that he was buried, and 
that he rose again the third day, according to the 
Scriptures." (1 Cor. xv : 3-4.) It is indispensa- 
ble that we always bear in mind these distinct 
phases of the term gospel. God announced the 
gospel first in promise. John, Jesus, the twelve 
and the seventy preached the gospel of the Mng- 
dom. The twelve apostles first preached the 
gospel of Christ, " the power of God unto salva- 
tion," as a matter of fact, as having really trans- 
pired: but not till after it had transpired, and 
they were inspired and thus qualified to do so. 
We are now prepared to lay down the basis of 
our first argument in support of the proposition 
before us, drawn from the importance, the indis- 
pensableness of the gospel in fact. 

THE GOSPEL IN FACT IS INDISPENSABLE TO THE 
EXISTENCE OF THE CHUECH OF CHEIST IN 
AN ACTUAL AND PEEFECT STATE. 

We now refer to the Scriptures, in order to 
learn the importance of the gospel in fact, that 
we may see that it is indispensable to the estab- 



FULL PEOMULGATIOI^ OF THE CHEISTIAN LAW. 87 

lislinient of the Clmrcli of Clirist, and also to its 
existence in a perfect state. 

" Moreover, brethren, I declare unto you the gos- 
pel which I preached unto you, which also you 
have received, and wherein ye stand ; by which 
also ye are saved, if ye keep in memory that which 
I preached unto you, unless ye have believed in 
vain. For I delivered unto you, first of all, that 
which I also received : how that Christ died for 
our sins, according to the Scriptures, and that he 
was buried, and that he arose again the third 
day, according to the Scriptures." (1 Cor. xv : 1-4.) 
Here the apostle gives a very concise statement 
and definititon of the gospel in its facts — the 
gospel in fact — by which we learn that it con- 
sists of three facts, viz : the death, burial and 
resurrection of Christ. But, before thus stating 
the gospel, he speaks of its importance. He says 
it is that by which the Corinthians toere saved, 
and that which he also received. If the gospel 
in fact was that by which the Corinthians were 
saved, it must have been indispensable to their 
salvation, and also the salvation of all others else- 
where ; and, if indispensable to the salvation of 
all, it surely must be indispensable to the estab- 
lishment of the Church, and its actual existence 
in a perfect state. Again (Rom. i : 16) : " For I 
am not ashamed of the Grospel of Christ, for it is 
the power of God unto salvation to every one 
that believeth — to the Jew first, and also to the 
Greek." Thus we see the indispensableness of 
the gospel. It is here declared to be " the poioer 
of God unto salvation to every one that believ- 
eth — to the Jew first, and also to the Greek." It 
is very reasonable, that after Jesus had died, was 



88 ESTABLISHMEJS^T OF THE CHUECH. 

buried and rose again, in order that man might 
be saved, and had thus, in his own person, con- 
summated the gospel to tliat end^ that he would 
commission his apostles to preach that wliicliioas 
efficacious to tliat end. Hence, he commissioned 
his apostles to "go into all the world and preach 
the gospel to every creature," that they might be 
saved hy it^ through believing and obeying it. 
(Mark xvi : 15-16.) 

But once more, in regard to the importance 
of the gospel : " But, though we, or an angel 
from heaven, preach any other gospel unto you 
than that which we have preached unto you, let 
him be accursed. As I said before, so say I 
now again. If any man preach any other gospel 
unto you than that ye have received, let him be 
accursed." (Gal. i : 8-9.) Here the anathema of 
heaven is denounced against any man — even the 
apostle himself, or even an angel from heaven — 
that should preach any other gospel than that 
which Paul had preached to the Church at Gala- 
tia, and which they had received ; which, there- 
fore, was not the gospel of the coming of Christ — 
promise — nor the gospel of the kingdom, but the 
gospel of Christ, as an actual fact that had trans- 
pired. Thus we see that the gospel in fact is of 
such paramount importance in the gospel plan 
of salvation that man cannot be saved without 
it. I^either, for the same reason, could the 
Church of Christ possibly be fully established, 
nor exist in a perfect state without it. Hence, all 
the ingenuity on earth never can avoid the con- 
clusion that Christ must die, be buried and rise 
from the dead, before the Christian law could be 
fully promulgated ; before the Church or King- 



FULL PEOMULGATIOIS^ OF THE CHEISTIAN LAW. 89 

dom of Christ could Ibe fully estalblislied and 
really exist in a perfect state, and before man 
conld Ibe saved, nnder tlie Cliristian dispensation, 
"by the gospel. 

But, that we may decide these important 
matters of issne, about which there has been so 
much disputing, and leave no further room for 
honest doubt, quibble or controversy, we here 
propound a pertinent question to all Christen- 
dom, and demand of all a positive, direct, candid 
answer. Let all Christendom answer, from Roman 
Catholicism down to the latest party that ever 
was organized on earth : 

QuESTiO]^ : Obliterate the gospel in fact^ and 
what would become of the Church of Christ 
to-day ? 

Answer: "The whole fabric would instantly 
crumble to the ground ; all would be vain." 

Yery correct : for so Paul anwers, with direct 
reference to the importance of the gospel in fact, 
in the same chapter in which he so clearly defines 
it (1 Cor. XV : 14-19) : " And if Christ be not 
risen, then is our preaching vain, and your faith 
is also vain. Yea, and we are found false wit- 
nesses of God, because we have testified of God 
that he raised up Christ, whom he raised not up, 
if so be that the dead rise not. For if the dead 
rise not, then is not Christ raised ? And if Christ 
be not raised, your faith is vain ; ye are yet in 
your sins. Then they, also, which are fallen 
asleep in Christ, are perished. If, in this life 
only, we have hope in Christ, we are, of all men, 
most miserable." 



90 ESTABLISHMENT OF THE CHUECH. 

" Who art tliou that repliest against God ? " 
Here his inspired word declares that if Christ 
BE NOT EiSEN, preacliing — i. e., preaching the 
gospel — is vain^ faith is xain^ the apostles 
are false loitnesses^ all are yet in tlieir sins^ and 
all that are fallen asleep in Christ are perished, 
and in this life, only^ we should then have Jiope in 
Christ, and would hence he, of all men, most mis- 
erable. Seeing that the Church of Christ could 
not exist to-day without the facts of the gospel, 
what becomes of the positions that it was estab- 
lished in the days of Adam, of Abraham, of 
John the Baptist, or at any time previous to 
the EESUERECTiON OE Cheist ? Seeing that all 
agree that the Church of Christ could not exist 
to-day, in a perfect state, without the gospel in 
fact, all must agree that it could not have ex- 
isted thus before the gospel in fact transpired. 
Hence, all must agree that the Church or King- 
dom of Christ was not fully established prior to 
the eesueeection of Christ. But as we promised 
to say something more about John's establishing 
the kingdom, we shall now turn our attention to 
John again for a short time in pursuance of our 
same argument, and then return again directly 
to the indispensableness of the gospel in fact, 
and present another argument in favor of the 
proposition before us. Many are wont to linger 
around the great prophet, John, in quest of the 
establishment of the kingdom. Yes, they will 
have it that John preached the gospel ; that he 
established the kingdom, and that he was a 
member of it : 

1st. In view of the conclusion just arrived at, 
John could not possibly have preached the 



FULL PEOMULGATIOIS' OF THE CHEISTIAIST LAW. 91 

gospel in fact, for tlie reason tliat lie died hefore 
Clirist did — before tlie gospel transpired. 

2d. Therefore, lie could not have established 
the Church, for the reason, as we have seen, that 
all agree that the Church of Christ could not 
exist without the gospel. 

3d. He could not therefore have been a mem- 
ber of the Church or Kingdom of Christ, for the 
simple reason that it did not exist in Ms day. 

But let our Saviour's own words decide all this : 
" Verily, I say unto you, among them that are 
born of women, there hath not risen a greater 
than John the Baptist, notwithstanding he that 
is least in the kingdom of heaven is greater than 
he." (Matt, xi : 11.) How could John be greater 
than all that were born of women, not excepting 
Abraham, Isaac, Jacob, Moses and all that had 
ever lived : and, as is affirmed, a preacher of the 
gospel, the founder of the kingdom, and a mem- 
ber in it, and yet the least in the kingdom 
greater than he ? All can surely see that some- 
body is mistaken — either those who affirm thus 
of John or our Saviour. Both cannot possibly 
be correct. What ! John a preacher of the gospel, 
the founder of the kingdom, and himself a mem- 
ber of it, and yet the least in the kingdom 
greater than he ! ! And lie greater tlian all tlie 
propliets ! ! How can this be ? With their 
hypothesis, echo answers, how ? It will not do 
to exult in all this as a " glorious mystery," for 
it is gloriously plain that John did not preach 
the gospel in fact, did not establish the Church, 
and was not a member of it. Many of the 
present day are wont to regard preachers as 
great men — the greatest men in the Church. It 



92 ESTABLISHMENT OF THE CHUECH. 

is greatly to be feared tliat many rely too 
iniicli upon tlie preacher, and what the preacher 
says. Yes, it has passed into a proverb, that 
this or that is as true as preaching. Perhaps it 
would be almost as appropriate to say, As false 
as preacliing — for there is a vast deal of contra- 
dictory preaching, and it is probable that the 
major part of it \^ false. I am not saying one 
word in disparagement of true preaching. I 
should not be astonished that there are many 
who attach so much importance to their preacher 
and have so much conlidence in him, because he 
presumes to wear the titles of Rev. or D. D., etc., 
that they never think of questioning what he 
says, and are even willing to let the preacher 
thinJc for them and believe for them. It was one 
of this kind of whom I once heard the following 
anecdote : He lived in a city. A gentleman 
from the country, who was quite conversant with 
the Scriptures, called on him, when the subject 
of religion was soon introduced, and in a short 
time faith became the topic. The resident of 
the city being somewhat reserved and obtuse, 
the gentleman from the country not being able 
to understand him very clearly, said to him : 
" Pray, tell me, what you do believe ?" " Well, 
sir," said he, " / cannot really tell you what I do 
believe ; but do you go up this street two squares 
and turn to the left, and call in at the first large, 
white house. There our parson lives ; he can 
tell you just what Ihelieve.^^ O, that the people 
all had the independence of mind and the moral 
courage to maintain the right to read, think, 
believe and act for themselves — as each shall 
have to account for himself to God! But, to 



FULL PEOMULGATION OF THE CHRISTIAN LAW. 93 

return. In view of the Saviour's language (Matt. 
xi : 11) and our arguments and conclusions thus 
far, it is quite preposterous to allege that John 
preached the gospel in fact, established the king- 
dom, and that he was in the kingdom. John 
was greater than all the prophets, in that he 
could iDoint directly to Jesus in person, and say 
to the assembled multitudes, " Behold the Lamb 
of God, who taketh away the sin of the world ;" 
in that he could say, amidst all the surroundings 
and sublime developments and divine manifesta- 
tions accompanying his proclamation, " Reform^ 
for the reign of heaven approaches." But the 
prophets who prophesied of the coming of Christ 
and the glory that should follow his sufferings 
were inferior to John, in that they had to search 
their own predictions in reference to these things, 
but were not permitted to see nor feel them. (See 
1 Pet. i : 8-11.) " Whom having not seen, ye love ; 
in whom, though now ye see him not, yet believ- 
ing, ye rejoice with joy unspeakable and full 
of glory : receiving the end of your faith, even 
the salvation of your souls. Of which salvation 
the prophets have enquired and searched dili- 
gently, who prophesied of the grace that should 
come unto you (Christians) ; searching what or 
what manner of time the Spirit of Christ which 
was in them did signify, when it testified before- 
hand the sufferings of Christ, and the glory that 
should follow (not the glory that went before). 
Unto whom it was revealed that not unto them- 
selves, but unto us, they did minister the things 
which are now reported unto you (Christians) by 
them (apostles) that have preached the gospel 
unto you with the Holy Grhost sent down from 



94 ESTABLISHMEI^T OF THE CHURCH. 

heaven, which things the angels desire to look 
into." But again, in regard to the superiority of 
the Christian kingdom and the privileges of citi- 
zenship in that kingdom (Heb. viii : 6) : " But now 
hath he (Christ) obtained a more excellent min- 
istry, by how much also he is the mediator of a 
better covenant, which was established upon 
better promises." Once more (1 Cor. ii : 9): "But 
as it is written, Eye hath not seen, nor ear 
heard, neither have entered into the heart of 
man, the things which God hath prepared for 
them that love Him." Here the apostle refers 
back to the Old Scriptures as speaking of the 
things which God hath prepared for them that 
love him, and applies them to those whose 
glorious and exalted privilege it is to enjoy fully 
the things which pertain to the Christian dispen- 
sation. But, in former ages, eye had not seen 
them, ear had not heard them, and heart had not 
felt them. Glorious and happy privilege ! When 
we contemplate the things of former ages, and 
compare them with the exalted privileges and 
immunities of the present, I fear that we do not, 
as Christians and citizens of the glorious king- 
dom of Christ, properly appreciate our exalted 
privileges. Yes, it is greatly to be feared that 
many, very many^ are not so grateful as they 
should be. Let us go back to the patriarchal 
age, where, in the midst of the dim starlight, we 
behold the father officiating at a crude altar in 
behalf of himself and family. He is scarcely 
able, on account of the dimness of the light, by 
which he is surrounded, to give a reason why he 
does so. He is scarcely able to realize that he 
is blessed in so doing, and meantime he shadows 



FULL PKOMULGATION OF THE CHEISTIA:N- LAW. 95 

forth thereby something good in the future ; but 
he really knows not what. Or, let us come down 
to the Jewish age, and there behold God's people 
amid the glimmerings of the gray moonlight 
making their annual journeys to Jerusalem with 
their offerings, that their sins may be staid off 
from year to year. There we see their various 
performances of rites and ceremonies, all dimly 
pointing forward and faintly prefiguring coming 
good, which they are not permitted to see, hear 
nor feel. But now^ by the aid of the perfect 
sunlight of the Christian age, we find ourselves 
fully able to behold all things that the ancient 
worthies so ardently desired to see. Yes, we find 
ourselves able to fully realize that we are peculiar- 
ly blessed with the exalted privilege of enjoying 
all things that pertain to the glorious reign of 
Jesus, the Son of God, on earth. In consequence 
of these high privileges and immunities, there- 
fore, the least in the kingdom of heaven is 
greater than John the Baptist — greater than all 
who lived prior to its establishment. Therefore, 
we should be truly humble, and thank God, our 
Heavenly Father, that we were not called out 
upon the stage of action until the "Son of 
Righteousness had arisen with healing in his 
beams " — until the bright and perfect day 
dawned upon the world. Exalted station — that 
of being " sons and daughters of the Lord 
Almighty !" — " kings and priests unto God !" — 
heirs of God, and joint-heirs with our Lord 
Jesus Christ! Glorious and inestimable privi- 
lege — that of possessing " all things that pertain 
to life and godliness " — that of being the happy 
beneficiaries of the "exceeding great and precious 



96 ESTABLISHMENT OF THE CHUECH. 

promises " of the Cliristiaii age ! But, as travelers 
to eternity, let us be admonished by the consid- 
eration that our responsibilities are in propor- 
tion to our privileges. 



FULL PEOMULGATIOIT OF THE CHRISTIAN LAW. 97 



CHAPTER YI. 

ESTABLISHMEI^T OF THE CHURCH, AT^D THE FULL 
PROMULGATION OF THE CHRISTIAN LAW. 

Proposition Second— 77^e Christian Laio was 
not fully promulgated^ nor the Church or 
Kingdom of Christ fully established^ prior 
to the Resurrection of Christ. 

Basis — Unbelief of the Twelm Apostles. 

jROPOSITIOlN^ TWO is yet before us, extend- 
ing to tlie resurrection of Christ, denying 
the full promulgation of the Christian Law, 
and the full establishment of the Church of 
Christ prior to that event. 

Argument Second : Our second prime argu- 
ment is based on the unbelief of the twelve 
apostles. We now aver : That the Twelve Apos- 
tles did not believe the Gospel in Fact till after 
Christ rose from the dead ; and hence, as the 
legitimate Consequents., the Christian Law was 
not fully promulgated nor the Church of Christ 
fully established prior to the Resurrection of 
Christ. 

We have shown, conclusively, from the teach- 
ing of the Holy Scriptures, all Christendom 
bearing witness to the fact, that if the gospel irh 
fact were obliterated, all would be vain — the 



98 ESTABLISHMEl^T OF THE CHUECH. 

Cliurcli could not exist in a perfect state to-day, 
and, therefore, the Clinrcli of Christ could not 
possibly have been established before the facts 
of the gospel transpired. Then it is certain, from 
these irrefragible proofs and conclusions, that if 
the twelve apostles did not believe the facts of 
the gospel till after Christ rose from the dead, 
the Christian law was not fully promulgated nor 
the Church of Christ fully established prior to 
that time. 

A want of belief in the death, burial and 
resurrection of Christ would disqualify an adult 
for membership in any party known to me in all 
Christendom to-day. Therefore, on the hypothe- 
sis that the Church of Christ is identical with 
that order of things which existed in the days of 
Adam, Abraham, John, or in all or any time 
previous to the resurrection of Christ, if we 
prove that the twelve apostles did not believe the 
facts of the gospel till after the resurrection of 
Christ, we thereby prove that they were not 
qualified for membership in the Church of Christ. 
All Christendom agree, and the Scriptures teach, 
as we have seen, that all faith and hope, as well 
as all prospects for the future life and happiness 
under the Christian dispensation, hang on the 
verity of the resurrection of Christ. Yes, truly, 
the verity of the wliole Christian System depends 
on the Resurrection of Christ. Indeed, this is 
the great^ crowning Climax of all proof of Jesus' 
dimnity — Messiahship — that He is the Soi^ of 
God. (Rom. i : 4.) " And declared to be the Son 
of God, with power ^ ^ ^ ■]qj j^q 
resurrection from the dead." In view of all these 
grand considerations, it seems perfectly absurd 



FULL PEOMULGATION OF THE CHEISTIA]^ LAW. 99 

to assume that the Church of Christ was fully 
established and really existed in a perfect state 
before Jesus rose from the dead. In view of all 
these undeniable conclusions, it is just as legiti- 
mate to affirm that natural light can exist without 
the sun, or that an effect can exist without a 
cause, as it is to affirm that the Church of Christ 
can really exist without the Gospel in Fact. 
Now, if we prove that the apostles did not believe 
the gospel in fact — the death, burial and resurrec- 
tion of Christ — till a.fter Christ rose from the dead, 
we thereby establish the non-existence of the 
Church of Christ until that time. We also, by 
the same argument, prove the non-existence of 
the Christian law to the same period. All will, 
thereby, be irresistibly driven to these conclu- 
sions as the logical, scriptural and legitimate 
consequents. 

Now for the proof: After Peter confessed to 
Jesus, " Thou art the Christ, the Son of the living 
God," Jesus declared his intention to build his 
Church upon that truth ; and thus, the great 
foundation truth was drawn out and exalted to 
great prominence ; but as yet it was between Jesus 
and his disciples ; and that it should remain so yet 
awhile, Jesus immediately charged his " disciples 
that they should tell no man that he was Jesus, 
the Christ." (Matt, xvi : 13-20.) What, the Church 
of Christ fully established! the Christian law 
being fully promulgated! all things in full 
blaze ! and the apostles expressly forbidden to 
tell any man that Jesus is the Christ ! ! Here I 
would ask all the preachers in Christendom 
whether they would not consider themselves very 
awkwardly situated if they were expressly pro- 



100 ESTABLISHMENT OF THE CHUECH. 

hibited by the words of Jesus himself from telling 
any man that he was Jesus, the Christ. For "my 
part, I do not see how the Christian law — "the 
law of the Spirit of life in Christ Jesus " — could 
be preached under such a cliarge. But this is 
only an unanswerable thought, by the way, to the 
point before us. Let us here read the next three 
verses (21-23), in support of the unbelief of the 
apostles. From that time forth began Jesus to 
show unto his disciples, how that he must go unto 
Jerusalem, and suifer many things of the elders 
and chief priests and scribes, and be killed, and 
be raised again the third day. Then Peter took 
him, and began to rebuke him, saying : Be it far 
from thee. Lord ; this shall not be unto thee. But 
he turned, and said unto Peter, G-et thee behind 
me, Satan ; thou art an offense unto me ; for thou 
savorest not the things that be of God, but those 
that be of men." From this it is very evident 
that Peter did not heliei^e that Jesus would be 
Idlled and raised again. These are the facts of 
the gospel. Therefore, Peter did not believe the 
gospel in fact, as he clearly evinced by palpably 
denying it when Jesus told it. Peter did not 
understand the thing of God yet. Jesus tells 
Peter to get behind him as an offender, and calls 
him Satan. Hence, Peter will not do yet for a 
preacher of the gospel. The reader will notice in 
these instances, as I may say, a double argument, 
viz : The express prohibition of Jesus, not to tell 
any man that he is the Christ ; and unbelief of 
the facts of the gospel. Who that believes the 
Bibles, or has any knowledge of language and 
can see a point in argument, can still argue con- 
scientiously in the face of all this, that the dis- 



FULL PEOMULGATION OF THE CHRISTIAIS^ LAW. 101 

ciples were preachers of the gospel in fact at that 
time, without which, as we liave seen, the Church 
of Clirist could not be established, nor exist in a 
perfect state. Where is the preacher in all 
Christendom that could preach, that could pro- 
mulgate the Christian law fully, as under the 
Christian dispensation, not believing the death, 
burial and resurrection of Christ, and not being- 
permitted to tell any man that Jesus is the 
Christ ? But the reason why Peter did not believe 
the Saviour's words when he told him that he 
must be killed, etc., was, that he had a theory all 
arranged to suit his own notions. He was expect- 
ing a temporal kingdom, and that Jesus would be 
the king, and that, probably, lie should rise to 
some high position in it. Hence, Peter did not 
believe that Jesus would be killed. This did not 
suit his theory. Perhaps a great many now-a- 
days are like Peter was then. They do not be- 
lieve the plain word of God wherein it contradicts 
their theory. They '' savor not the things that 
be of Grod, but those that be of men." Hence, the 
many conflicting theories. "Let God be true, 
though every man a liar." Now, six days after 
this, Jesus takes Peter, James and John on a high 
mountain, and is transfigured before them. But 
when they saw Jesus in his glorified state, they 
were sore afraid. Just then Peter proposed to 
make three tabernacles^one for Jesus, one for 
Moses and one for Elias. Whereupon there 
came a voice out of the cloud that overshadowed 
them, which said, " This is my beloved Son, in 
whom I am well pleased; hear ye him." Ever 
since this fiat of the Father was thundered forth, 
it has been the duty of man to hear God's Son ; 



102 ESTABLISHMEIS^T OF THE CHUECH. 

and it will not cease to reverberate tlie same 
sentiment from shore to shore till suns shall set 
to rise no more. 

"As they came down from the mountain, he 
charged them that they should tell no man what 
things they had seen, till the Son of man were 
risen from the dead. And they kept that saying 
with themselves, questioning one with another 
what the rising from the dead should mean." 
From this it is evident that they did not believe 
in the resurrection of Christ, for they did not know 
what tJie rising from the dead mfieant. They did 
not so much as understand the gospel. (For all 
this, see Matt, xvii : 1-9 ; Mark ix : 2-10.) But 
again (Mark ix : 31-32) : " For he taught his 
disciples and said unto them. The Son of man is 
delivered into the hands of men, and they 
shall kill Him; and after that he is killed, he 
shall rise the third day. But they understood 
not that saying, and were afraid to ask him." 
K'ow, this is the second time that Jesus told his 
disciples plainly that he would be killed and 
rise from the dead ; yet they do not understand 
him. But this time they were afraid to ask him. 
Perhaps this was because he rebuked Peter 
before as an offender, and called him Satan. But 
see next two verses, 33-34: "And he came to 
Capernaum, and being in the house he asked 
them. What was it that ye disputed among 
yourselves by the way? But they held their 
peace, for by the way they had disputed among 
themselves who should be the greatest." This 
shows that they had a theory of their own, as we 
remarked before ; they were in expectation of a 
temporal kingdom^ and that Jesus would yet 



FULL PEOMULGATION OF THE CHEISTIAN LAW. 103 

deliver them from under the Romans, to whom 
the Jews were then subject, and that he would 
reign in the city of Jerusalem, a temporal king ; 
and, hence, they were disputing with each other 
who should have the highest seat in that kingdom. 
Hence, when Jesus asked them what they were 
disputing about, "they held their peace," for 
they well knew that if they told him, they would 
thereby evince to him that they did not believe 
what he had just then plainly told them — that he 
would be killed. Surely, these unbelievers in the 
facts of the gospel will not yet do for apostles.^ 
Finally, accompanied by his disciples, Jesus 
goes unto Jerusalem as he said while in the 
coasts of Cesarea Philippi. There he enters the 
temple for the last time, till which time it was 
the house of Grod. But now God deserted it. 
Hence, as Jesus walked out of the temple, he 
said: "Behold, your house is deserted, for you 
shall not see me henceforth till you shall say, 
Blessed be he that cometh in the name of the 
Lord." But upon his entry into the city, he 
denounced many woes against its inhabitants ; 
then lamented over the devoted city : " O Jerusa- 
lem, Jerusalem, thou that killest the prophets 
and stonest them which are sent unto thee, how 
often would I have gathered thy children to- 
gether, even as a hen gatherefch her chickens 
under her wings, but ye would not ! " Conse- 
quently, the Jewish ministry conspire to kill 
him. Then a woman anoints him with " very 
precious ointment," at which his disciples are 



* Apostle means, "specifically, one of the twelve disciples of 
Christ sent forth to preach the gospel." — Webster. 



104 ESTABLISHMENT OE THE CHURCH. 

indignant ; but Jesus says, " For in that she hath 
poured this ointment on my body, she did it for 
my burial. Yerily, I say unto you, Wlieresoever 
tJiis gospel shall be preached in all the world, 
there shall also this that this woman hath done 
be told for a memorial of her." Then Judas 
Iscariot, one of the twelve who, doubtless, was 
apprised of the conspiracy of the elders, chief 
priest and scribes, on hearing Jesus speak of the 
nature and object of this anointing, and learning 
that it 10 as for Ms hurial^ concludes that he will 
be killed, sure enough, and that the whole matter 
will end at that. So he determines to make the 
best of it he can for himself; therefore, he goes 
immediately to these conspirators, and sells Jesus 
for thirty pieces of silver. Jesus tells his disci- 
ples that they shall all be offended because of 
him that night. But Peter, that forward, noble- 
hearted earnest disciple, said to Jesus, " Though 
all men shall be offended because of thee, yet 
will I never be offended." Jesus said unto him, 
" Yerily, I say unto thee, that this night, before 
the cock crow, thou shalt deny me thrice." Peter 
said unto Him, " Though I sliould die with thee, 
yet will I not deny thee." Likewise, also, said all 
the disciples. Jesus is betrayed into the hands 
of sinful men. Judas, the traitor, comes, and 
with him a multitude, with swords and staves, 
who lay hands on Jesus and take him. Then 
Peter draws his sword and begins to fight, thus 
bravely evincing his determination to rescue his 
expected king. This was remarkable bravery. 
Though brave, he was submissive : for when 
Jesus told him to put up his sword, he did so. 
Doubtless, Peter thought if he should do valiant 



FULL PEOMULGATIO]^ OF THE CHEISTIAI^ LAW. 105 

figMing just here and rescue Ms king, that lie 
would be sure to award to him the highest seat 
in his kingdom. But, being disarmed and find- 
ing themselves overpowered, the disciples all 
fled, leaving Jesus alone in the custody of the 
rugged soldiers, who lead him off to the bar of 
trial. But, Peter, in his concern, comes up. 
With breathless anxiety, he looks, he listens, he 
hears the testimony of suborned witnesses. He 
is well aware of the hypocrisy and wickedness 
of the rulers. As the trial progresses, his hopes 
of the acquittal of his king grow faint and 
fainter, and his convictions that He will be killed, 
as he said at Cesarea Philippi and Galilee, grow 
strong and stronger. All the hopes that he has 
hitherto entertained as to a temporal kingdom, 
and that Jesus would be a temporal king, have 
almost vanished. Finally, the death of his ex- 
pected king appears inevitable. His mind hastily 
runs over the past three years and a half that he 
has been following Jesus of Nazareth with cheer- 
ing prospects of future greatness. But, alas ! 
alas ! he perceives that all is vain ! for while in- 
tensely engaged in reminiscences of the past, 
and overwhelmed with anxiety, not only as to 
the fate of his king, but as to his own fate — yet 
looking, listening in breathless suspense — he sees 
the high priest rend his clothes, he hears him 
say, "He hath spoken blasphemy.'' Then he 
hears the Court say, "He is guilty of death." 
Alas for Peter ! So appalling are the surround- 
ings, and so heartrending the scenes, that the 
fear of this hitherto forward, noble-hearted, 
brave disciple becomes so great that his blood 
runs cold in his veins. He begins to v/arm him- 
8 



106 ESTABLISHMENT OF THE CHURCH. 

self by a few coals of fire, meantime manifesting 
as little concern as possible. Presently, a little 
damsel approaches Mm, and says to him : "Thon 
also wast with Jesus of Galilee." "But he de- 
nied before them all, saying : ' I know not what 
thou say est.' Presently, another maid said: 
' This fellow was also with Jesus of l^azareth.' 
And again he denied, with an oath, 'I do not 
know the man.' And after awhile came unto 
him they that stood by, and said to Peter: 
' Surely, thou also art one of them, for thy 
speech betrayeth thee.' Then began he to curse 
and to swear, saying, ; I know not the man.' " 
(Matt, chapter xxvi.) 

Now, Peter was induced to act thus from the 
firm conviction that they would kill his expected 
king, and that lie would be likely to share the 
same fate, if he was proved to be one of his fol- 
lowers. Hence, the stronger the evidence to the 
point, the stronger was his denial. So, finally, 
when they added, '' Thy speech betrayeth thee," 
the evidence was so strong that he concluded 
that the only alternative to save his own life was 
to curse and swear, and deny that he knew 
Jesus, and thus act in a manner unbecoming a 
disciple of the meek and lowly Nazarene. Yes, 
Peter cursed and swore, and said, " I know not 
the man." Now, let us do Peter ample justice 
in this matter. In justice to this disciple, let me 
say that he acted in a manner that might reason- 
ably have been expected of any uninspired man 
under the circumstances, considering properly 
the nature of the case. Remember, he was 
under the Jewish dispensation. In consequence 
of his wrong views of Jesus and his kingdom, 



FULL PROMULaATION OF THE CHEISTIAlSr LAW. 107 

his hopes were all blasted. As for future hope 
in Jesus, he has none : for he believes in His 
deatli, but no more. He supposed — believing 
that Jesus would be killed — that lie would proba- 
bly be killed also, and that the whole matter 
would soon end. Then, in view of the nature of 
the case, who would not have acted in a similar 
manner ? Shall I say that Peter here used pro- 
fane language, and told a falsehood ? Who will 
deny it ? How will Peter do, now, for a preacher 
of the gospel ? What, a preacher of the gospel 
curse and swear, and tell a falsehood, knowingly ! ! 
All who believe the Bible must agree that he 
cursed and swore, for it is clearly stated. To 
deny that he knowingly told a falsehood, is to 
contend that he did not know Jesus, and that in 
the sense of having personal acquaintance with 
him. This would be to make Peter too much of 
a dunce to preach the gospel, for at this time he 
had been with Jesus for tliree years and a lialf. 
Surely, he knew Him. But, on the hypothesis 
that Peter was a preacher of the gospel in fact 
then, it must be contended that he was inspired. 
If so, why did he not know Jesus — or, if he 
knew him, why did he use profane language and 
deny that he knew him? Again: on this hy- 
pothesis, why was this inspired preacher of the 
gospel so cowardly here, and about hfty-five days 
afterward was as bold as a lion, and ever after 
continued to be ? Again : I^o Church, that 
claims to be orthodox, will license a man to 
preach the gospel unless they have evidence that 
he is converted. Therefore, to contend that 
Peter was then a preacher of the gospel, is to 
contend that he was converted. Hence, all who 



108 ESTABLISHMENT OF THE CHUECH. 

thus contend, must admit tliat Peter ''fell from 
grace I " The fact is, Peter was not converted at 
that time, at least in regard to these things 
(see Luke xxii : 31-32) : " And the Lord said, 
Simon, Simon, "behokl, Satan hath desired to 
have you, that he may sift you as wheat ; but I 
have prayed for thee, that thy faith fail not ; and 
when thou art converted, strengthen thy breth- 
ren." Candid reader, may we not ask, now, in 
view of all these insurmountable difficulties to 
the contrary, who that believes the Bible, can 
conscientiously contend that the apostles be- 
lieved and preached the gospel in fact — that the 
Christian law was fully promulgated, and that 
th.e Church of Christ was fully established prior 
to the resurrection of Christ ? 

But we shall now prove, that after Jesus was 
crucified and buried, His disciples did not believe 
that he would rise from the dead. On the morn- 
ing of Jesus' resurrection, Mary Magdalen and 
Joanna and Mary, the mother of James, and other 
women, went to the sepulchre with spices to em- 
balm His body, supposing it would remain in the 
tomb. By so doing, they evinced that they had 
no idea that he would rise from the dead. But, 
behold ! when they got to the sepulchre, an 
angel had rolled the stone awaj^^ from the door, and 
sat upon it. "And the angel answered and said 
unto the women. Fear not ye : for I know that ye 
seek Jesus, which was crucified ; He is not here, 
for He is risen, as he said. Come, see the place 
where the Lord lay, and go quickly and tell his 
disciples that he is risen from the dead ; and be- 
hold, he goeth before you into Galilee : there 
shall ye see him : lo, I have told you." (Matt. 



FULL PROMULGATION OF THE CHRISTIAN LAW. 109 

xxviii : 5-7.) So they hasten to tell the disciples ; 
but " their words seemed to them as idle tales, 
and they believed them not." (Luke xxiv : 10- 
11.) Tims, we see that the apostles did not be- 
lieve the gospel in fact until after Jesus rose from 
the dead. Again: As two of his disciples are 
going to Emmaus, talking together of his de- 
mise, with hearts filled with sadness, Jesus over- 
takes them and says to them : " ' What manner of 
communications are these that ye have one with 
another, as ye walk and are sad ? ' And the one 
of them, whose name was Cleopas, answering, 
said unto him, 'Art thou only a stranger in Jeru- 
salem, and hast not known the things which are 
come to pass there in these days ? ' And he said 
unto them, ' What things ? ' And they said unto 
him, ' Concerning Jesus of Nazareth, which was a 
prophet, mighty in deed and word before Grod 
and all the people : and how the chief priests and 
our rulers delivered him to be condemned to 
death, and have crucified him. But we trusted 
it had been He which should have redeemed 
Israel: and besides all this, to-day is the third 
day since these things were done.' " (Luke xxiv : 
13-21.) 

Why this sadness ? Their expected king had 
been killed and buried three days ago, and their 
hopes are all buried with him. But, alas ! Israel 
is not redeemed. Hence they say, "'But we 
trusted it had been He wMcli sJiould have re- 
deemed Israel. ^^ After Jesus is made known to 
them in breaking bread, they hasten back to 
Jerusalem, and tell it unto the residue (the eleven 
apostles); "neither believed they them." 
"Afterward he (Jesus) appeared unto the eleven 



110 ESTABLLSHMEIS'T OF THE CHURCH. 

as tliey sat at meat, and upbraided tliem with 
their ui^beliee and iiardness of heart, because 
tliey BELIEVED ^OT tlie'iu wliicJi Tiad seen Mm 
AFTER HE WAS RISEiSr." (See Mark xvi : 13- 
14.) If this does not prove the unbelief of the 
apostles in the gospel in fact^ till after Jesus 
rose from the dead, nothing can be proved. "But 
Thomas, one of the twelve, called Didymus," had 
said, " Except I shall see in his hands the print 
of the nails, and thrust my hand into his side, 
I WILL is'OT BELIEVE." Jcsus, kuowiug that 
Thomas had required this evidence of his resur- 
rection, said to him : " Thomas, reach hither thy 
finger, and behold my hands ; and reach hither 
thy hand, and thrust it into my side : and be 
not FAITHLESS, but BELiEVixG." Upou such posi- 
tive and infallible proof as this, Thomas, the 
last skeptic, seems to view Jesus no longer as a 
mere man, but the divine Son of G^od. Hence, he 
exclaims, " My Lord and mv G-od !" (John xx : 
24-28.) 

Thus, we see it required many infallible proofs 
to convince the apostles of his resurrection. But, 
finally, they are all convinced and become believ- 
ers of the gospel in fact. From all the premises 
now before us, we conclude that nothing can be 
plainer than that the twelve apostles did not be- 
lieve the gospel in fact till after Christ rose from 
the dead ; and, therefore, they did not preach it. 
From the very nature of things, they could not 
have preached it until after it transpired, and 
they were convinced of it. Prior to the gospel 
in fact, it was a matter of promise — prospect — 
prophecy. [" Thus it is written, and thus it 
behooved Christ to suffer, and to rise from 



FULL PEOMULGATION OF THE CHRISTIA:N- LAW. Ill 

the dead the third day." So the Church of 
Christ, prior to the transpiration of the gos- 
pel, was a matter of promise — prospect — 
prophecy.] "Upon this rock I will build my 
Church." Finally, in fulfillment of prophecy, 
Jesus died, was buried, and rose again the third 
day, according to the Scriptures ; and thus the 
gospel in prophecy became the gospel in fact. So, 
finally, the establishment of the Church became a 
matter of fact. 

If the prox30sition before us is not clearly 
proved, surely it must be because there is no 
Tneaning in language — no power in reason — no 
force in logic — xo teuth 1:^" the Bible. But, 
from the meaning of language — the power of 
reason^ the force of logic^ and the truth of the 
Bible — we are irresistibly driven to the legiti- 
mate conclusion. That the Christian Law teas not 
fully jnoimilgated, nor the Church or Kingdom 
of Christ fully established^ prior to the Resur- 
RECTioN of Christ. 



112 ESTABLISHMEISTT OF THE CHUECH. 



CHAPTER yn. 



ESTABLISHMEi^T OF THE CHUECH, AND THE FULL 
PEOMULGATION OF THE CHEISTIAJS" LAW. 

Peopositioi^ Thied — The Christian Law was 
not fully promulgated^ nor the Church or 
Kingdom of Christ fully established^ prior 
to the First Pentecost after Christ rose from 
the Dead and ascended into Heaven. 

Basis — Ignorance of the Apostles. 

O the close of our last, we traveled over all 
the ground from Adam on down to the Res- 
urrection of our Saviour, in quest of the 
full promulgation of the Christian Law, and the 
full establishment of the Church of Christ, and 
its real existence in a perfect state, but found 
them not. We now advance a third step further 
— ^to the First Pentecost after Christ's Resurrec- 
tion — ^ust fifty days further. We shall remain 
on the negative side of this question yet fifty 
days, then we shall assume the affirmative. 
From the foregoing, it is perfectly certain that the 
Christian law began to be fully promulgated, 
and that the Church of Christ was fully estab- 
lished at some period after Christ rose from the 
dead. But when — where ? These are the great 
questions before us yet to be answered in the 
light of inspiration. Was it immediately on the 
day that Christ rose from the dead ? Surely not, 




FULL PEOMULaATIO]Sr OF THE CHRISTIAN LAW. 113 

for we have seen tliat liis disciples were yet in 
unbelief of his resurrection ; in consequence of 
which, their hopes are all blasted, their hearts 
are filled with sadness, and they are mourning 
and weeping and lamenting his death, having 
not the remotest idea that lie would rise from 
the dead ; and even when his resurrection is de- 
clared to them by the women upon the authority 
of an angel^ " their words seemed to them as idle 
tales, and they believed them not." Was it 
when Thomas, the last skeptic, was convinced ? 
True, the gospel had actually transpired and 
had become a matter of fact, and as such was 
then believed by the eleven disciples, and, in the 
meantime, " he was seen of above iive hundred 
brethren at once." 

Argument Third : Our third prime argument 
is based on the ignorance of the eleven apostles. 
We here aver, that when the apostles were all 
convinced of the verity of the gospel in fact, they 
did not then fully understand the " Gospel of 
Christ ^^ as ''the power of God unto salvation ;^'' 
neither the object of Christ's mission, nor the 
nature of his kingdom. The mere facts of the 
gospel— the death, buiial and resurrection of 
Christ — were all that the apostles knew at that 
time of the gospel of Christ as the power of Grod 
unto salvation, as it became in its subsequent 
development. The mere facts of the gospel of 
Christ were not the whole of God's power unto 
salvation, but a part of it. Hence, the mere 
transpiration of the gospel, although indispensa- 
ble to the full promulgation of the Christian law 
and the establishment of the Church and the 
salvation of sinners under the Christian dispen- 



114 ESTABLISHMENT OF THE CHUECH. 

sation, was not all that was necessary tliereto. 
Therefore, the full knowledge of these important 
matters, as yet, existed only in the mind of 
Jesus and his Father. The disciples, not know- 
ing anything more than what they had seen or 
heard up to that time, could not, in the very 
nature of things, possibly go any further. Hence, 
the Church of Christ was not fully established 
immediately on the apostles' believing the 
gospel. But again : Was the Church of Christ 
fully established at the ascension of Christ into 
heaven 1 

We arre now prepared to aver. That the Church 
of Christ was not fully established prior to the 
Ascension of Christ into heaven — forty days after 
he rose from the dead. Now, let us turn to the 
Acts of the Apostles, and begin w^ith the first of 
that book : " Tiie former treatise have I made, 
O, Theophilus, of all that Jesus began both to 
do and to teach, until the day in which he was 
taken up ; after that, he, through the Holy 
Ghost, had given commandments unto the 
apostles whom he had chosen ; to whom, also, he 
showed himself alive after his passion, by many 
infallible proofs, being seen of them forty days, 
and speaking of the things pertaining to the 
Kingdom of God ; and, being assembled together 
with them, commanded them that they should 
not depart from Jerusalem, but wait for the 
promise of the Father, v/liich, saitli he, ye have 
heard of me. For John truly baptized with 
water ; but ye shall be baptized with the Holy 
Ghost not many days hence. When they, there- 
fore, were come together, they asked of him, 
saying,' Lord, wilt thou at this time restore again 



rULL PEOMULGATIO]^ OF THE CHEISTIAIS^ LAW. 115 

the kingdom to Israel V And lie saitli unto them, 
'It is not for you to know tlie times or tlie 
seasons wMcli tlie Father hath put in his own 
power. But ye shall receive power after that the 
Holy Ghost is come upon you, and ye shall be 
witnesses unto me both in Jerusalem and in all 
Judea, and in Samaria, and unto the uttermost 
parts of the earth.' " (1-8 verse.) Upon a close 
examination of this passage, we lind abundant 
data for our position. We first invite special 
attention to verse 3, where we find that "he 
showed himself alive, by many infallible 
proofs," to his disciples. These infallible proofs 
we referred to in our last cliapter. By thus 
showing himself alive, the apostles are convinced 
of the verity of the gospel in fact, as we have 
seen. But it would seem that the disciples must 
have needed a great deal of teaching after they 
were convinced of the resurrection. 

Hence, Jesus was speaking to them of the 
things pertaining to the kingdom of God during 
forty days. If the kingdom had been estab- 
lished prior to this time, why the necessity of 
all this teaching in reference to it ? Surely, the 
disciples were very dull not to have learned any 
more about it than all this implies, if it had been 
in existence from Adam, Abraham or John ! 
But, after Jesus has been speaking to them for 
this long period, most of which it is probable 
that they were in retirement, nothing to divert 
their minds from the subject, and doubtless they 
are very much concerned about it ; yet they 
evince most clearly that tliey are grossly igno- 
rant of the nature of Christ's kingdom, by asking 
Him, " Lord, wilt thou, at this time, restore again 



116 ESTABLISHMENT OF THE CHUECH. 

the kingdom to Israel ? " (Yerse 6.) Hence, we 
see that they had revived the same old theory of 
a temporal kingdom that they had before Jesns' 
death, which, as we have seen, occasioned all 
their previous unbelief and their subsequent 
sadness. The Jews, as a nation, as we have 
seen, were extremely anxious to be delivered 
from the power of the Romans, and the disciples 
were equally anxious. They seem to have 
become somewhat impatient, that Jesus has been 
with them so long since his resurrection and has 
not redeemed Israel, and taken the throne as 
king. Hence, they can no longer restrain their 
anxiety in regard to this matter that they are 
looking upon as the great object of Christ's 
mission into the world. But, after the kingdom 
of Christ is really established, we hear no more 
of this temporal kingdom, unless it be from unin- 
spired and aspiring men, such as they were pre- 
vious to its establishment. Why is this ? Simply 
because, that after the kingdom of Christ is 
established, it is so far superior to that temporal 
arrangement, that they are fully satisfied with 
it. Hence, if the kingdom of Christ had been 
established at any time previous, they would 
have been fully satisfied with it, and would not 
have propounded that question. They would 
not have thought of it. They would have known 
better. Like causes produce like effects. From 
this, it does seem that an ordinary school-boy, 
ten years of age, can see that the Kingdom or 
Church of Christ was not fully establisTied for 
forty days after Jesus rose from the dead, or at 
any previous time : but that it was fully estah- 
lished at some subsequent period in the days of 



FULL PEOMULGATION OF THE CHEISTIAN LAW. 117 

the apostles. Thus far, we find an interregnum 
of forty -three days intervening between the 
death of Christ, at which time the old law was 
taken out of the way, and the fortieth day after 
his resurrection. During this period all things 
seem to remain in statu quo—i. e.^ in their former 
state. During this interregnum, so far as we 
are informed, there is no man legally authorized 
to open his mouth in promulgation of any law, 
unless it be excepted, that Jesus was speaking to 
his disciples of the things pertaining to the 
kingdom of God during the forty days. Grant- 
ing this, we contend that during this period, 
Jesus is the only teacher, the things pertaining to 
the kingdom the only subject, and the disciples 
the only auditors. But, if the Church or King- 
dom was fully established, and the apostles fully 
understood all things pertaining to the gospel 
plan of salvation as under the Christian dispen- 
sation, I ask. Why all this teaching f Why this 
ii^TEREEGiN'UM ? Surely, there must be something 
lacking yet that is indispensable to the going 
forth of the apostles, the full promulgation of the 
Christian law, and the full establishment of the 
Christian institution. I will here state, in antici- 
pation, what I may yet show to be the divinely 
authorized order of concomitants that necessarily 
and uniformly attach to the gospel of Christy in 
order that it be ^'the power of God unto sali^ation^^ 
and result in that end. First, the gospel must 
transpire ; second, it must be preached ; third, it 
must be heard ; fourth, it must be believed ; fifth, 
it must be obeyed. 

Then, and not till then, does it prove to be 
uniformly ''the power of God unto salvation.'^'' 



118 ESTABLISHMENT OF THE CHURCH. 

Then, and not till tlien, does it bring men, aliens 
from God, within the pur\^iew of the promises. 
Therefore, in the gospel plan of salvation, there 
are facts to be believed, commands to be 
obeyed, and promises to be enjoyed. Now, in 
view of this, let ns recur to the situation at the 
expiration of said interregnum, that we may 
ascertain that there were some things yet lacking 
that were indispensable to the going forth of the 
apostles, the full promulgation of the Christian 
law, the full establishment of the Church of 
Christ, and that men might be saved by the 
gospel, as under the Christian dispensation. 
Now, let us keep these ends to be accomplished 
in view, until we see v^hat things indispensable 
were yet lacking. First, the gospel had tran- 
spired; second, the apostles understood and 
believed it thus far and no farther ; third, they 
had not been commissioned to go forth and 
preach it; fourth, they did not fully understand the 
gospel of Christ, as God's power unto salvation ; 
fifth, they were not qualified to preach it. Here 
are five distinct points, all indispensable to the 
ends in view, and but two of them really existed 
on the part of the apostles at the time mentioned. 
Reader, suppose a man owes you fioe dollars, for 
which you hold his note. If he should come and 
pay you but two dollars, and demand his note as 
a full receipt, claiming that he had paid the 
whole debt, would you let him have it ? Certainly 
not. You would consider him very unjust, 
indeed, seeing that he lacked three dollars of 
paying you the full amount clearly expressed in 
the note. 
Hence, the disciples, at the period mentioned, 



FULL PEOMULOATIOlSr OF THE CHEISTIAI^ LAW. 119 

might continue to pray appropriately, as Jesus 

instructed them, after John's imprisonment, "Thy 

kingdom come." At the expiration of the forty 

days, Jesus, having sufficiently demonstrated his 

Messiah ship, and his willingness and ability to 

save to the uttermost all that would come unto Grod 

by him, and having consummated the gospel plan 

of salvation, so far as his personal presence with 

his disciples was necessary, turns it over into the 

hands of his disciples, tells them not to depart 

from Jerusalem, but to " wait for the promise of 

the Father, which, saith he, ye have heard of 

me." But, before we proceed further, let us recur 

to the Saviour's answer to the question, '' Lord, 

wilt thou at this time restore again the kingdom 

to Israel ?" Please notice his answer : " It is 

not for you to know the times or the seasons 

which the Father hath put in his own power. 

But ye shall receive power, after that the Holy 

Ghost is come upon you; and ye shall be 

witnesses unto me both in Jerusalem, and in all 

Judea, and in Samaria, and unto the uttermost 

part of the earth." (Acts i : 6-8). In his answer 

to this question, Jesus maintains his usual 

manner of answering questions, in order to 

instruct, rather than to satisfy, in a direct 

manner, the desire of the propounder ; often not 

explaining in reference to their peculiar views, 

but answering with reference to the real state of 

the matter, in view of future developments. Thus, 

he answers this question with reference to the 

future establishment of the Christian kingdom, 

contemplating future developments respecting it, 

well knowing that the whole matter would be 

fully explained, and that the disciples would 



120 ESTABLISH3IENT OF THE CHURCH. 

understand all about it wlien it should all be 
developed and consummated. 

Now, let us notice Ms answer, specifically : 
" It is not for you to know the times or the sea- 
sons which the Father hath put in his own power." 
Thus far, he puts them off without an answer, 
and gives them to understand that the Father 
had reserved that matter to himself, and, there- 
fore, it was not for them to know as yet. "But," 
says he, " ye shall receive power, after that the 
Holy Ghost is come upon you." That is, you 
shall Jcnow it iDlien tlie Holy Gliost comes upon 
you : for tlien the kingdom will be established. 
When did the Holy Ghost come ? We shall see, 
in due time. Hence, the kingdom was not 
established until the Holy Ghost came. But 
what are they, then, to do ? "And ye shall be 
witnesses unto me both in Jerusalem, and in all 
Judea, and in Sama^ria, and unto the uttermost 
part of the earth." ^ 

The apostles could not be competent witnesses 
of Jesus in his earthly ministry and of all things 
that transpired, but from personal observation or 
knowledge. I^either could they be witnesses 
unto Jesus after he left the earth, but by inspir- 
ation of the Holy Spirit, in addition. Hence, in 
order that they be witnesses unto him after he 
left the earth, in regard to his earthly ministry, 
and in the subsequent development of things 
pertaining to his kingdom and the salvation of 



*It is worthy of note> that after the Holy Ghost came upon the 
apostles and qualified them to preach the gospel and bear witness, 
they began in Jerusalem, and so continued to conform to the 
order as here consecutively stated by Jesus in contemplation of 
their future work and travels as his witnesses. 



FULL PEOMULGATION OF THE CHEISTIA:N^ LAW. 121 

the world, tliey must not depart from Jerusalem, 
but tliey must loait there until tliey are endued 
with power from on high to guide them into all 
truth in their testimony. The last question 
propounded to Jesus by his disciples is in refer- 
ence to the kingdom, and is answered by him in 
such a manner as to put it in the future^ but so 
that they should fully understand and appreciate 
it when it should come. But, as we said before, 
he turns the whole matter over to his disciples. 
This he does, contemplating the future coming of 
the Holy Spirit to guide them into all truth. 
But, let us pause for a moment just here, that we 
may contemplate the divine majesty of the Christ, 
the Son of God, that we may try to comprehend 
the situation. Near the place where he was 
crucified, buried and raised from the dead, we see 
Jesus with his disciples. He is about to take his 
final leave of his beloved ones, who have as 
faithfully followed him during his many trials as 
could be expected of poor, frail, short-sighted 
mortals. Yes, the time of his departure, the 
mention of which filled the disciples' hearts with 
sorrow, has arrived. He is now to quit the walks 
of men, where he has been for three years and-a- 
half going about doing good, the reputed son of 
Joseph, a man of sorrows and acquainted with 
grief. Yes, here we see Jesus, surrounded by 
his little band of Galileans, almost ready to pro- 
nounce his last benediction upon them. As if 
having just made an end of recounting his many 
trials and sufferings, and his triumphs over the 
machinations of the world, and his victory over 
death in order to redeem a lost world, he breaks 
forth, as if in contemplation of his own majesty, 

9 



122 ESTABLISHMENT OF THE CHUECH. 

as the future Potentate of tlie universe, and pro- 
nounces tlie most superb preamble that ever 
greeted the ears of finite beings since the world 
began, as if to inspire all whom it may concern 
with implicit confidence in him, and add para- 
mount importance to every word he is about to 
utter, upon which, in a great measure, hangs the 
future destiny of a sinful world until time shall 
be no more and while eternity shall endure. But, 
let us hear his sublime preamble, and the impor- 
tant words that follow : " And Jesus came and 
spake unto them, saying, 'All power is given 
unto me in heaven and in earth.' " Wonderful 
preamble! All powee in Heayen^ and in 
Eaeth ! O, how competent Jesus, the Son of 
GfoD, must be as a law-giver I 

" Gfo ye, therefore, and teach all nations, 
baptizing them in the name of the Father, and 
of the Son, and of the Holy G-host : teaching them 
to observe all things whatsoev^er I have com- 
manded you : and lo, I am with you alway, even 
unto the end of the world." (Matt, xxviii : 18-20.) 
Again : "And he said unto them, 'Go ye into all 
the world, and preach the gospel to every creature. 
He thatbelievethandis baptized, shall be saved ; 
but he that believeth not, shall be damned.' " 
(Mark xvi : 15-16.) Once more : " Then opened 
he their understanding, that they might under- 
stand the Scriptures, and said unto them, 'Thus 
it is written, and thus it behooved Christ to 
suff'er and to rise from the dead the third day, 
and that repentance and remission of sins should 
be preached in his name among all nations, 
beginning at Jerusalem. And ye are witnesses of 
these things. And, behold, I send the promise of 



FULL PEOMULGATIO]^ OF THE CHRISTIAlSr LAW. 123 

my Fatlier upon you : but tarry ye in tlie city of 
Jerusalem, until ye be endued witli power from 
on liigli.' And he led tliem out as far as to Bethany, 
and he lifted up his hands and blessed them. 
And it came to pass, while he blessed them, he 
was parted from them and carried up into 
heaven. And they worshiped him, and returned 
to Jerusalem with great joy, and were continually 
in the temple, praising and blessing God." (Luke 
xxiv : 45-53.) Thus it is, that Jesus, the Great 
Testator^ after having procured the great legacy 
for lost sinners with his own blood, and confirmed 
Ms Last Will and Testament by his own death, 
reads it to his chosen Executors^ leaves it in their 
hands, and takes a copy with him to the high. 
Ecclesiastical Court of the universe, where he 
records and probates it; and there it stands 
recorded to-day in the archives of heaven, and 
will stand recorded there until the great and final 
day of adjudication. 

"Heaven and earth may pass away, but my 
words shall not pass away ;" " The words that I 
speak unto you, they are spirit and they are life, 
and they shall judge you at the last day," said 
Jesus. In view of these important and solemn 
considerations that reach into eternity, O, how 
important it is that all who would be the legal, 
rightful inheritors of the great legacy, should 
carefully and heartily comply vdth all the condi- 
tions found stipulated in the will. Just here, we 
earnestly solicit special attention to some very 
important differences between this, the great and 
last commissloR^ and that formerly given by 
Jesus to his disciples, to which his own ministry 
and that of John also conformed. They differ 



124 ESTABLISHMENT OF THE CHUECH. 

materially in at least six distinct points : 1st. As 
to aidliority ; 2d. As to whom sent; 3d. As to 
what was preached ; 4tli. As to objects to be ac- 
complislied ; 5tli. As to ^Zc/ce of Id eg inning ; 6th. 
As to duration. First: God's authority was 
supreme until the law of Moses was nailed to the 
cross and taken out of the waj^, and even till 
Jesus declared, "All power is given unto me in 
heaven and in earth." Hence, prior to this 
period, all embassadors are sent from God, or by 
his prime authority, and all things are done by 
them in the name or b}^ the authority of God in 
the prime sense. " There was a man sent from 
God whose name was John." (John i : 6.) 
Therefore, John the Baptist acted by the authori- 
ty of God. John did not preach, baptize nor do 
anything in the name of Jesus. But Jesus says : 
" I can of mine own self do nothing : as I hear, I 
judge, and my judgment is just, because I seek 
not mine own will, but the will of the Father 
which hath sent me." (John v : 30.) Again, He 
says : "I am come in my Father's name, and ye 
received me not." (Yerse 43.) Once more, Jesus 
says : "I must work the works of him that sent 
me, while it is day." (John ix : 4.) So, we see 
that John and Jesus both acted in the name, or 
by the authority of God, in a prime sense. True, 
Jesus sent the twelve and the seventy disciples 
to preach and perform miracles, saying : " Freely 
ye have received, freely give ;" but they preached 
and performed miracles by the aiithority of God 
in the prime sense, and Jesus sent them, or, as I 
may say, deputized them in a secondary sense. 
Therefore, all things were performed in the name 
or by the authority of God in a prime sense until 



FULL PEOMULGATIOISr OF THE CHRISTIAN LAW. 125 

all power was given unto Ms Son. Up to that 
time, these eighty-four preachers preached re- 
pentance and remission of sins in the name of 
Grod. But, after that time, repentance and remis- 
sion of sins are to be preached ii^ the name of 
Jesus. After the fact of Jesus' coronation in 
Heaven is declared to the world, in almost every 
discourse and epistle we may see a recognition 
of the authority of Christ. Yes, He is " head 
over all things to the Church," and will reign 
supremely until "He shall have put down all 
rule, and all authority and power." " Then He 
shall deliver up the kingdom to God the Father. 
Then shall God be all in all." "For He (Jesus) 
must reign till he hath put all enemies under his 
feet." Second : Under the former commission, 
they were expressly confined to the "lost sheep 
of the house of Israel " (the Jews), and strictly 
forbidden to go " into the way of the Gentiles 
or into any city of the Samaritans." Under the 
last commission, they were commanded to " go 
teach all nations " — " go ye into all tlie loorld^ 
preach the gospel to every creature ^ Third: 
Under the former commission, they preached the 
gospel of tlie Mngdom. Under the last commis- 
sion, they preached the gospel of CJirist — " the 
power of God unto salvation." Under the former, 
the}^ said : " The kingdom of heaven is at hand," 
and were instructed to pray, " Thy kingdom 
come." Since the announcement of the corona- 
tion of Jesus, no inspired man ever said, " The 
kingdom of heaven is at hand," nor prayed, 
"Thy kingdom come." Fonrtli: The objects 
of the former were that Christ might be manifest 
to Israel, and to prepare a |)eople for the Lord. 



126 ESTABLISHMENT OF THE CHURCH. 

By it material was prepared, ready, of wliicli to 
build tlie Church when the time came to build it 
as typified by Solomon's temple. The objects of 
the last commission were, that sinners might 
receive remission of sins, the gift of the Holy Spirit 
and the hope of eternal life, and thus, by living 
a holy life, be conformed to the image of God's 
Son, and thereby become prepared material for 
the everlasting kingdom. Under the former com- 
mission, baptism was administered by the author- 
ity of God, no formula given, with no gift of the 
Holy Spirit promised to the subject. Under the 
last, baptism is administered by the authority of 
Jesus, the Christ, in the name of the Father, and 
of the Son, and of the Holy Spirit, with the 
promise of the gift of the Holy Spirit to the 
subject. Fifth: Under the former, repentance 
and remission of sins were preached in the name 
of God, and began in the Wilderness of Judea. 
"As it is written. The voice of one crying in the 
wilderness." Under the last, " repentance and 
remission of sins" were preached in the name of 
Christy BEG^I]s^J^fII^ra at Jerusalem. " Thus it is 
written, and thus it behooved Christ to suffer, 
and to rise from the dead, the third day, and 
that repentance and remission of sins should be 
preached in His name among all nations, begin- 
ning at Jerusalem y Sixth : The former was to 
remain until it had accomplished the objects in- 
tended as above mentioned, and until it was 
repealed by the enactment of the last law — the 
last, great commission. " The last law enacted 
always repeals all former laws and parts of law 
wherein they conflict with it." — Blackstone. The 
last — the great commission — is to remain until 



FULL PEOMULGATIOJS^ OF THE CHRISTIAlSr LAW. 127 

all are brought into subjection to Jesns, the Son 
of God : until " every knee shall bow and every 
tongue confess that Jesus is Lord, to the glory of 
God the Father," " even unto the end of the 
world." 

Having found so many important points of 
material difference between these two commis- 
sions, and since the last law enacted always 
repeals all former laws and parts of law wherein 
they conflict with it, we must decide that the 
former is repealed, and that the latter is now in 
full force. As we have seen, Jesus gave this last 
law to His disciples, told them to tarry in Jeru- 
salem until they were endued with power from 
on high, and immediately took his exit to heaven ; 
and the disciples immediately went to Jerusalem, 
where we find them " continually in the temple, 
praising and blessing God," waiting for the 
promise of the Holy Ghost. Yes, while the dis- 
ciples beheld Him, Jesus left the earth, and began 
to rise up higher and higher. Meantime, the dis- 
ciples are gazing upon him with intense interest 
as He goes up higher and still higher, until finally 
their physical vision is cut off from him by a 
cloud that intervenes and receives him out of 
their sight. " And while they looked steadfastly 
toward Heaven, as He went up, behold, two men 
stood by them in white apparel, which also said : 
' Ye men of Galilee, why stand ye gazing up into 
heaven? This same Jesus which is taken up 
from you into heaven, shall so come in like manner 
as ye have seen him go into heaven.' " 

That the disciples might not be left to depend 
on their own imaginations or conjecturings, these 
two heavenly messengers announce to them the 



128 ESTABLISHMEI^T OF THE CHURCH. 

important fact of His entrance into Heaven, wliicli 
it was very necessary that tliey shonld know just 
then. " Then returned they nnto Jerusalem from 
the mount called Olivet, which is from Jerusalem 
a sabbath day's journey And when they were 
come in, they went up into an upper room, where 
abode both Peter, and James, and John, and 
Andrew, Phillip, and Thomas, Bartholomew, and 
Matthew, James the son of Alpheus, and Simon 
Zelotes, and Judas the brother of James. These 
all continued, with one accord, in prayer and 
supplication, with the women, and Mary the 
mother of Jesus, and with His brethren." (Acts 
i: 9-14.) Thus, we find Jesus in heaven, the 
great metropolis of the universe, and His disci- 
ples in an upper room in the temple in Jeru- 
salem, the great metropolis of earth, awaiting 
the promised power to guide them into all truth 
as the embassadors of the King, as the Executors 
of the Great Testator, with His confirmed Will 
in their possession, ready to open, read and 
execute it so soon as they are properly qualified 
to do so. 

But, here tliey must tarry until they are endued 
with power from on high, in obedience to the last 
injunction that Jesus, the supreme law-giver, ever 
uttered while here on earth. As to the precise 
length of time the apostles tarried in Jerusalem, 
awaiting the bestowment of the Holy Spirit, there 
is a difference of opinion. Some say, seven days ; 
others, ten. I shall undertake to say, with 
becoming modesty and due deference, that they 
tarried ten dojys. Hence, we are yet on the 
negative side of the question before us, and 
expect to remain so for ten days yet. Hence, we 



FULL PEOMULGATIOI^ OF THE CHRISTIAIT LAW. 129 

are prepared to deny tliat the kingdom of Christ 
was fully established for ten days after Jesus 
gave to his disciples the last commission and 
ascended into heaven. But, while the apostles are 
tarrying, let us see whether we can find some 
additional reasons for our main position : "And 
it shall come to pass, in the last days, that the 
mountain of the Lord's house shall be established 
in the top of the mountains, and shall be exalted 
above the hills, and all nations shall flow unto it. 
And many people shall go and say. Come ye, and 
let us go up to the mountain of the Lord, to the 
house of the Grod of Jacob, and he will teach us 
of his ways, and we will walk in his paths : for 
out of Zion shall go forth the law, and the word 
of the Lord from Jerusalem." (Isa. ii : 2-3. See, 
also, Micah iv : 1-2, where we find almost the 
same words.) Hence, we have two inspired wit- 
nesses testifying that the " law (Christian law) 
shall go forth of Zion, and the word of the Lord 
(the Lord Jesus) from Jerusalem." The phrases, 
" mountain of the Lord's house " and " house of 
the Grod of Jacob," are here used metaphorically 
for the Christian institution — the Church of Grod. 
Paul says to the Church at Corinth, " Ye are 
Grod's husbandry, ye are God's building." (1 Cor. 
iii: 9.) See, also, 1 Tim. iii : 15 : "But if I tarry 
long, that thou mayest know how thou oughtest 
to behave thyself in the house of Grod, which is 
the Church of the living God, the pillar and 
ground of the truth." Again (Heb. x : 21) : 
" Having a high priest over the house of God." 
We could refer to other passages, clearly showing 
that " house of God " is used in reference to the 
Church of God, but these are sufiicient. But 



130 ESTABLISHMEI^T OF THE CHURCH. 

tliis iiouse (Churcli) of God is to be established 
in the last days. So is the word of the Lord to 
go forth from Jerusalem in the last days — that 
is, the last days of the Jewish age. Here the 
question has been propounded over and over, 
again and again. Where is the fulfillment of 
these prophecies, previous to the first Pentecost 
after Jesus rose from the dead and ascended into 
heaven ? Here, I repeat the same question, and 
until it is answered satisfactorily to the contrary, 
I shall remain in the belief that it found its 
fulfillment in the events of the day of Pentecost. 
Therefore, I conclude that the Church of Christ 
was not fully established prior to the said Pente- 
cost. But, while the apostles are tarrying in 
Jerusalem for the endowment of the Holy Spirit, 
that they may speak the word of the Lord as the 
Spirit gives them utterance, let us see some 
other reasons for our position. The annunciation 
of the glorification and coronation of Jesus, was 
not made until the day of Pentecost. There are 
at least five elements necessary to the perfect 
existence of a kingdom : 1, King ; 2, Constitution ; 
3, Laws ; 4, Territory, and, 5, Subjects. On the 
hypothesis that the kingdom of Christ was estab- 
lished prior to said Pentecost, we should have a 
kingdom without a king ; and, as we have seen, 
both Isaiah and Micah say," The law shall go forth 
of Zion, and the word of the Lord from Jerusalem," 
we see it would be without its law. Hence, since 
it lacked these two essential elements, it could 
not have been a perfect kingdom ; and hence, it 
was no kingdom at all. Also, we proved by Paul, 
that these two prophets spoke of the establish- 
ment of the Church in the last days on Pentecost, 



rULL PEOMULGATION OF THE CHEISTIAN LAW. 131 

"by their nse of the phrase, " The Lord's house." 
But, let us examine it as the Churcli or Ijody of 
Christ, and Christ its Tiead. " Who now rejoice 
in my sufferings for you, and fill up that which 
is behind of the afflictions of Christ in my liesh, 
for His body's sake, which is the Church." (Col. 
i : 24.) See verse 18 : " And He is the head of 
the body— the Church." Question: When was 
Christ made head of the Church ? Answer : 
" The eyes of your understanding being enlight- 
ened, that ye may know what is the hope of 
His calling, and what are the riches of the glory 
of His inheritance in the saints, and what is the 
exceeding greatness of His power to usward who 
.believe, according to the working of His mighty 
power which He wrought in Christ, when He 
raised Him from the dead, and set Him at His 
own right hand in the heavenly places, far above 
all principalities, and power, and might, and 
dominion, and every name that is named, not 
only in this world, but also in that which is to 
come : and hath put all things under his feet, 
and gave him to be the head over all things to 
the Church, which is His body, the fullness of 
Him that filleth all in all. (Eph. i : 18-23.) From 
these passages, it is clear that the Church is the 
body of Christ ; also, that Christ is the head of 
the Church. But, we also learn that Christ was 
not made head over all things to the Church till 
he was seated at God's own right hand in the 
heavenly places, when he was crowned above all 
principalities, power, might and dominion, and 
every name that is named in this world and the 
world to come. Hence, on the hypothesis that 
the Church of Christ was established before He 



132 ESTABLISHMENT OF THE CHUECH. 

was crowned — made head — we should have the 
Ibody of Christ without a head ! 

More yet : We learn from James ii : 26, that 
" the body without the spirit, is dead." Question : 
When was the spirit given ? Answer (John 
vii : 39): " But this spake he of the spirit which 
they that believe on him should receive : for the 
Holy Ghost was not yet given, because that 
Jesus was not yet glorified." Hence, if the 
Church — the body of Christ — was established 
before Jesus was crowned — made head — before 
he was glorified, and the spirit given, we should 
have the kingdom without a king and without 
law, and the Church — the body of Christ — 
without the head, without the spirit. Hence, we 
should have a kingless, lawless kingdom, or a 
headless, spiritless dead body ! ! A ghastly object, 
indeed ! Before it can be made to appear that the 
Church or Kingdom of Christ was fully estab- 
lished prior to the day of Pentecost, all our 
arguments and conclusions thus far must be 
fairly answered, and all diflS-Culties fully 
explained, and something better given to the 
contrary, which we predict no conscientious 
believer of the Bible will ever undertake to do. 
He who would affirm and undertake to prove 
that the Church of Christ was fully established 
prior to the first Pentecost after Jesus rose from 
the dead, would thereby evince either a want of 
candor, belief of the Bible, or gross ignorance of 
its teachings. If the last, he needs not give 
himself any uneasiness, for he will not be held 
accountable. If either of the others, there remains 
for him " a certain fearful looking-for of judg- 
ment and fiery indignation, which shall devour 



FULL PEOMULGATION OF THE CHEISTIA]^ LAW. 133 

tlie adversaries." He wlio would undertake to 
contradict thus palpably tlie clear teachings of 
the Bible, would contribute tenfold more to make 
skeptics than Christians, especially among those 
who are unsuspecting and untaught. Now, since 
we have deduced our conclusions from clear 
statements of the Scriptures and fair logical 
reasoning, based unmistakably on their teaching 
in favor of our position, all passages that seem 
to indicate that the Church of Christ was 
established prior to Pentecost, must be so con- 
strued as to agree with that which is clear, 
unmistakable and certain — else truth is inconsis- 
tent with itself. Then, as a safe rule of interpre- 
tation. Let the doubtful agree with the certain ; 
the obscure with the plain ; the figurative with 
the literal. We are now prepared to go to 
Jerusalem, to await the arrival of Pentecost, that 
we find the beginning of the Christian institution, 
that we may be able to see the beauty and 
harmony of the gospel plan of salvation, which 
began there and tlien to be preached by the 
apostles who have been continually in the temple 
for ten days previous to the memorable day of 
Pentecost, in obedience to the last command that 
the Son of Grod gave them before he took his 
exit to the throne of the universe, on which he 
was seated at the right hand of Grod the Father, 
Lord of lords, and King of kings. 



134 ESTABLISHMENT OF THE CHUECH. 



CHAPTER Yin. 



ESTABLISHMENT OF THE CHUECH, AND THE FULL 
PEOMULaATION OF THE CHEISTIAN LAW. 

Peoposition Foueth — Tlie CJiristian Law was 
FiEST FULLY PEOMULOATED and the CJiurcli 
or Kingdom of Christ was fully estab- 
lished on the FiEST Pentecost after Christ 
rose from the Dead and ascended into 
Heaven. 

^ITHERTO, we liave dwelt on tlie negative 
of this great question, preparing for tliis, 
our main affirmative proposition. We 
now assume tlie affirmative. Our fourth ^r^?7^e 
argument is based on the importance of the 
Holy Spirit's agency. 

Argument Fourth : The Giving of the Holy 
Spirit, as on the Bay of Pentecost, to inspire and 
guide the Apostles into all Truth, was indispen- 
sable to the Full Promulgation of the Christian 
Law, and the Full Establishment of the Church 
or Kingdom of Christ. 

Preparatory to the indispensable endowment 
of the apostles with the Holy Spirit on the day 
of Pentecost, Jesus speaks to his disciples, as 
follows : " JSTevertheless, I tell you the truth ; it 
is expedient for you that I go away : for if I go 
not away, the Comforter will not come unto you ; 
but if I depart, I will send him unto you. And 
when he is come, he will reprove (convince) the 




FULL PROMULGATIO]^ OF THE CHRISTIAI^ LAW. 135 

world of sin, and of righteousness, and of judg- 
ment : of sin, because they believe not on me ; of 
righteousness, because I go to my Father, and ye 
see me no more; of judgment, because the prince 
of this world is judged. I have yet many tilings 
to say unto you, but ye cannot bear them now. 
Howbeit, when lie, the Spirit of truth, is come, 
he will guide you into all truth : for he shall not 
speak of himself ; but whatsoever he shall hear, 
that shall he speak: and he will show you things 
to come. He shall glorify me : for he shall re- 
ceive of mine, and shall show it unto you." 
(John xvi : 7-14.) Again (14-26) : " But the Com- 
forter, which is the Holy Gfhost, whom the Father 
will send in my name, he shall teach you all 
tilings, and bring all things to your remembrance, 
whatsoever I have said unto you." Once more 
(Luke xxiv : 49) : " And, behold, I send the 
promise of my Father upon you ; but tarry ye 
in the city of Jerusalem, until ye be endued with 
power from on high." 

From this language of our Saviour, we learn 
that the Holy Spirit has a great work to do. Yes, 
the great work of " convincing the v/oiid of sin, 
righteousness and judgment." How indispensable, 
then, is the coming of the Holy Spirit ! How is 
he to do this great work? "He shall not speak 
of himself, but whatsoever he shall hear, that 
shall he speak." Then, he is a speaking Spirit. 
Through what instrumentality does he speak ? 
" Behold, are not all these which speak Galileans ? 
And how hear we in our own tongue wherein we 
were born ? " (Acts ii : 7-8.) Hence, he speaks 
through apostles to the understanding of the 
world : and, therefore, by his words, he performs 



136 ESTABLISHMENT OF THE CHUECH. 

the great work assigned him — that of convincing 
the world of sin, righteousness and of judgment : 
in order to which his coming to guide the apostles 
into all truth was indispensable. In thus guiding 
them, he takes cognizance of the past, the present 
and the future. In order that this indispensable, 
infallible power and guide come, Jesus said, 
" But tarry ye in the city pf Jerusalem until ye 
be endued with power from on high." All are 
now ready. Christ, the chief executive, on his 
throne in heaven, the great metropolis of the 
universe — the apostles, his chief embassadors, 
awaiting the promised power in the temple in 
Jerusalem, the great metropolis of earth. Let us 
now begin with Acts ii : 1 : " And when the day 
of Pentecost was fully come, they (the disciples) 
were all, with one accord, in one place. (In an 
upper room in the temple. Acts i : 13-14.) And, 
suddenly, there came a sound from heaven as of 
a rushing mighty wind, and it filled all the house 
where they were sitting. And there appeared 
unto them cloven tongues like as of fire, and it 
sat upon each of them. And they were all filled 
with the Holy Ghost, and began to speak with 
other tongues, as the spirit gave them utterance." 
Here is the fulfillment of the Saviour's promise. 
Here the apostles are endowed with power from 
on high, without which the Christian law could 
not be fully promulgated, nor the Church of 
Christ fully established. There were assembled, 
to celebrate the Pentecostial feast, at this time, 
in commemoration of the giving of the law, 
devout Jews out of every nation, among whom 
some sixteen or seventeen different dialects are 
spoken : who, when these phenomena accom- 



FULL PEOMULGATION OF THE CHRISTIAI^ LAW. 137 

panying tlie bestowment of tlie Holy Spirit were 
noised abroad, came together, and were con- 
founded, because tliey lieard these hitherto igno- 
rant Galileans speaking in their own tongues the 
wonderful works of God. Yes, they were 
educated instantly by the Holy Spirit, and 
enabled to speak in languages that they had 
never before learned. Henceforth, they are no 
longer ignorant and unqualified, as before. I 
regard this as one of the greatest miracles on 
record. Each word was understood by every 
man of each nation. All this was well calculated 
to attract special attention, and give power and 
energy to every word they uttered. " And they 
were all amazed, and were in doubt, saying one 
to another, What meaneth this ? Others, mock- 
ing, said. These men are full of new wine." But, 
Peter answers all their objections, briefly and 
most clearly, and then explains all this as being 
in fulfillment of the prophecy of Joel. After 
briefly explaining all, he appeals to the people 
directly : " Ye men of Israel, hear these words :" 
after thus calling for and securing their atten- 
tion, that they might hear the words of inspira- 
tion — the words of the Holy Spirit, fresh from 
heaven — the words burning on his newly-inspired 
tongue for utterance — the words by which the 
Holy Spirit is to perform the great work of con- 
vincing the world of sin, of righteousness and of 
judgment — the words upon which the destiny of 
future generations of all nations in all time de- 
pends. And did they hear the words ? Yes, we 
learn from the sequel that about three thousand 
gladly received the word and obeyed it, and of 
course were saved. Shall we hear these words, 

lO 



138 ESTABLISHMENT OE THE CHUECH. 

gladly receive and obey them, and be saved ? I 
would pause here, for the sake of all who are 
honestly inquiring after salvation, and remark, 
with emphasis, that the words, now about to be 
uttered are " the Gospel of Christ, the Poioer of 
God unto Salvation ;^^ and as such were never 
really uttered before in the ears of dying men, 
but as such were uttered ever after this by the 
apostles and all inspired teachers, in prosecution 
of and in perfect consonance with the great and 
last commission, and that in order that sinners 
might be saved, and thus the great end for which 
Christ died, rose again, ascended into heaven, 
and sent the Holy Spirit, might be attained to. 
Hence, by these words, now about to be uttered, 
is the gospel of Christ really preached for the 
acceptance and salvation of men/br the first time 
since the world began. Permit me to remark 
here, with emphasis, on account of the import- 
ance of these words, that the first word that ever 
was uttered by way of preaching the gospel of 
Christ, for the acceptance and salvation of men 
under the Christian dispensation, is the sweet, 
precious name — Jesus, which means — Savioue. 
Then, let us return to the 22d verse, that we may 
hear and learn these words : " Jesus of Nazareth, 
a man approved of God among you by miracles 
and wonders and signs, which Grod did by him in 
the midst of you, as ye yourselves also know : 
him being delivered by the determinate counsel 
and foreknowledge of God, ye have taken, and 
by wicked hands have crucified and slain : whom 
God hath raised up (see, he preaches the gospel 
in fact), having loosed the pains of death, because 
it was not possible that he should be holden of 



FULL PROMULGATION^ OF THE CHEISTIAN LAW. 139 

it." Having now announced tlie facts of tlie 
gospel, Peter liere refers to the testimony of 
David, their own prophet, whose testimony they 
cannot deny, in proof of it. Speaking of the 
propliecy of David, he says : " He, seeing this 
before, spake of the resurrection of Christ, that 
liis soul was not left in hell (hades), neither his 
flesh did see corruption. This Jesus hath God 
raised up, whereof we all are witnesses. There- 
fore, being by the right hand of God exalted, and 
having received of the Father the promise of the 
Holy Ghost, he hath shed forth this which ye 
now see and hear." (Verses 31-33.) Here, for 
the first time, are the coronation and glorification 
of Christ announced in the ears of men as a fact. 
See what a change in this disciple. This is that 
same Peter who was daunted by a little maid, 
and was induced to curse and swear, and deny 
that he knew Jesus. See him, now converted — 
now inspired — now understanding fully all things 
of which he was formerly so grossly ignorant. 
See him now, facing the great Jewish Sanhediim, 
nobly speaking in defence of his Divine Master 
and his glorious cause — the great cause of human 
redemption. He is now as bold as a lion. The 
reason of this remarkable diflerence in the same 
man, in so short a time, is easily accounted for, 
when we compare his present understanding of 
all these things, of which, formerly, he was 
grossly ignorant. But, having produced unde- 
niable proof of the facts of the gospel, he finally 
reaches his overwhelming climax (verse 36) : 
u Therefore, let all the house of Israel know, 
assuredly, that God hath made that same Jesus, 
whom ye have crucified, both Lord and Christ." 



140 ESTABLISHMEl^T OF THE CHURCH. 

But, we have now gone far enough, to clearly 
demonstrate that the giving of the Holy Spirit, 
to inspire, guide and qualif}^ the apostles, was 
indispensable to the full promulgation of the 
Christian law, and the full estahlishment of the 
Church of Christ. We hope to return and exam- 
ine the rest of Peter's discourse at a proper 
time. Here, for the first time, it is declared to 
the denizens of earth as an actual fact, that Jesus 
is made both Lord and Clirist — i. e., both Ruler 
and Anointed. 

Our fifth prime argument is based on the 
Cliange of the Priestliood. 

Argument Fifth : Jesus entered upon his 
Priesthood and began to officiate in his Priestly 
Office lolien lie was made hotli Lord and' Christy 
and not before. 

With the death of the old law upon the cross, 
the old order of priesthood also died, and was 
numbered among the things that were. With 
the establishment of the new order of priest- 
hood, was the inauguration of the new law. 
IS'ot a solitary word can be found in the Bible, 
clearly leading to the conclusion that Christ 
entered upon his priesthood, or ever officiated in 
his priestly office until this Pentecost. We 
affirm thus, upon the hypothesis that this 
depended upon his exaltation, coronation and 
glorification, all of which was not actually de- 
clared to the denizens of earth, as an actual fact, 
until this memorable day of Pentecost, when 
Peter declared, "God hath made that same Jesus 
whom ye have crucified both Lord and Christ." 
At the same time that Christ entered into 
" heaven itself," "the most holy place," he was 



FULL PEOMULGATION OF THE CHRISTIAl^ LAW. 141 

not only crowned King on his throne, bnt then 
and there he became "onr great high priest," 
not after the order of Aaron, but after the order 
of Melchisedec. In proof that He is a jpriest 
on His throne, let ns go to Zech. vi : 13 : " Even 
He shall build the temple of the Lord ; and He 
shall bear the glory ; and He shall sit and rule 
upon His throne ; and He shall be a priest upon 
His throne." But, in proof that He is on His 
throne, the throne of His kingdom, see Hebrews 
i : 8 : " But unto the Son he saith, 'Thy throne, O 
Grod,is for ever and ever: a sceptre of righteousness 
is the sceptre of Thy kingdom.' " Again, in 
proof that Christ is our high priest in the 
heavens, on the right hand of the throne (Heb. 
viii : 1): " Now, of the things which we have 
spoken, this is the sum : we have such a high 
priest, who is set on the right hand of the throne 
of the majesty in the heavens." Once more (Heb. 
vii: 15-25): ''And it is yet far more evident : for 
that after the similitude of Melchisedec there 
ariseth another priest, who is made, not after the 
law of a carnal commandment, but after the 
power of an endless life. For hetestifieth. Thou 
art a priest forever after the order of Melchis- 
edec. For there is verily a disannulling of the 
commandment going before for the weakness 
and unprofitableness thereof. For the law made 
nothing perfect, but the bringing in of a better 
hope did ; by the which, we draw nigh unto God. 
And, inasmuch as not without an oath. He was 
made priest : for those priests were made without 
an oath, but this with an oath by him that said 
unto him. The Lord swear and will not repent, 
Thou art a priest forever after the order of 



142 ESTABLISHMENT OF THE CHURCH. 

MelcMsedec : by so much was Jesus made a 
surety of a better testament. And they truly 
were many priests, because they were not suf- 
fered to continue by reason of death : but this 
man, because he continueth ever, hath an 
unchangeable priesthood. Wherefore, he is able 
also to save them to the uttermost that come unto 
God by Him, seeing He ever liveth to make 
intercession for them." Many more passages 
might be cited, but these are quite sufficient to 
prove that Christ is a priest on His throne 
(which throne was typified by David's throne), 
after the order of Melchisedec, and not after the 
order of Aaron, and that His throne and priest- 
hood shall last forever. Hence, Christ was not a 
priest after this order until He entered into the 
most holy place, and there ^' appeared in the 
presence of Grod for us as such." For proof 
positive of this, see Heb. viii : 4 : " For if he were 
on earth, He should not be a priest, seeing that 
there are priests that offer gifts according to the 
law." How absurd does it appear for men to 
argue that Christ was initiated into his priestly 
office when He was baptized of John in Jordan, 
and immediately, after His temptation, began to 
officiate as a priest while here on earth ! Hence, 
we affirm that on the day of Pentecost, the 
priesthood was fully and really changed, and not 
till then. But, what follows the change of the 
priesthood? (Heb. vii : 12): '-''For the peiest- 
HOOD BEiis'a CHANGED, there is made of neces- 
sity A CHANGE ALSO OE THE LAW." Here IS the 

BEGINNING of the NEW LAW — the CHRISTIAN 

Law : and here is the beginning of the Chris- 
tian Institution. Here is a literal fulfillment 



FULL promulgatio:n^ of the cheistia:n- law. 143 

of the prophecies already quoted fron Isaiah and 
Micah. Here the " law" — " the word of the Lord"— 
" goes forth from Zion — Jerusalem." This is 
the jirst proclamation of any laio in tJie name of 
Jesus : " That repentance and remission of sins 
should be preached in His i^ame among all 
natioiu^ begixni]s^g at Jerusalem. " (Lukexxiv : 
47.) But, another thought just here : Here, 
Jesus is declared for the first time as "being by 
the right hand of God exalted," and "made both 
Lord and Christ." Therefore, in view of this 
fact, in its full force and meaning, Peter, soon 
after this, says: "ISTeither is there salvation in 
any other : for there is none other name under 
heaven given among men, whereby we must be 
saved." (Acts iv : 12.) Jesus must have contem- 
plated all this when he said to x^icodemus, 
"And as Moses lifted up the serpent in the wil- 
derness, even so must the Son of man be 
lifted up : that whosoever believeth in Him 
should not perish, but have eternal life." (John 
iii : 14-15.) Also, when He said to His apostles, 
" Go ye into all the world, and preach the gospel 
to every creature. He that believeth and is 
baptized, shall be saved : but he that believeth 
not, shall be damned." (Mark xvi : 15-16.) Hence, 
ever since" the Son of man" was "lifted up" — 
"exalted" — "made both Lord and Christ," and 
this fact declared, and the proof hence fully con- 
summated, that Jesus is the Christ, the Son of the 
living God, the sin of unbelief in Him as such 
has been alleged against the persistent unbe- 
liever in its full force and effect. Hence the 
justice of the fiat, '^Re that helievetli not sTiall 
he damned^ Here the great " foundation stone, 



144 ESTABLISHMEI^T OF THE CHUECH. 

a tried stone," is laid in Zion — Jerusalem (Isa. 
xxviii : 16) upon which to build both Jews and 
Gentiles. (Eph. ii: 20.) This is the "stone which 
the builders rejected" and stumbled over until 
Pentecost, when it was " made the head of the 
corner." (1 Pet. ii : 4-8.) 

Reader, do you remember that special charge 
that Jesus gave his disciples, some time before 
his death, prohibiting them from telling any man 
that he was Jesus, the Christ (as in Matt, xvi : 
20) ? Do you remember that, just before this, 
Peter said to Jesus, " Thou art the Christ, the 
Son of the living God," and Jesus said, "Upon 
this rock I will build my Church?" Do you 
remember a single instance where any of the 
disciples ever told an}^ man that Jesus was the 
Christ from that day until the day of Pentecost ? 
They were not released from this prohibitory 
charge until the day of Pentecost, when the great 
truth that " Jesus is the Christ, the Son of the 
living God" — the " roc/c" — upon which Jesus said 
he would build his Church, was fully estab- 
lished. On the day of Pentecost, in Zion — Jeru- 
salem — the foundation is laid upon which that 
magnificent superstructure — the Church, or 
Kingdom of Christ — is then actually l)uilt. 
Hence, we see that if it was built at any time 
previous to Pentecost, it had no foundation! 
All who contend that the Church was built upon 
this foundation — truth — must come to Pentecost 
for the beginning. It will not do to say that the 
Church of Clirist was built on this foundation at 
any time previous to the resurrection of Clirist^ 
for Tjy Ms resurrection he was " declared (proved) 
to be the Son of God, with power." (Rom. i : 4.) 



FULL PROMULGATION OF THE CHRISTIAI^ LAW. 145 

iS'eitlier will it do to say that the Church was 
built on this truth at any time previous to Pente- 
cost^ for we have seen that the apostles were not 
allowed to tell this truth to any man until that 
day. Hence, it is certain that all the theories 
that establish the Church or Kingdom of Christ, 
either before or after this Pentecost, must build 
it upon some other foundation. But, Paul, the 
wise master-builder, says : " Other foundation 
can no man lay than that is laid, which is Jesus 
Christ." (1 Cor. iii: 11.) 

Another thought: Immediately after Jesus 
said, " Upon this rock I will build my Church," 
he said to Peter, '' And I will give unto thee the 
keys of the kingdom of heaven : and whatsoever 
thou shalt bind on earth shall be bound in 
heaven : and whatsoever thou shalt loose on 
earth shall be loosed in heaven." (Matt, xvi : 
19.) Peter never used the keys until the day of 
Pentecost. On that day he used the keys, 
opened the kingdom to the Jews, told them how 
to enter it after it was established. "Wonder how 
they opened the kingdom, if it was established 
prior to Pentecost ! Perhaps not being able to 
open and enter it otherwise, for want of the keys, 
they learned to "climb up some other way!" 
We sometimes hear men and women — good 
people, too — say, " O, it doesn't make any differ- 
ence how persons get into the kingdom of Christ, 
so they are in : one way is about as good as 
another. There are a great many saved who 
never entered Christ's kingdom on earth at all." 
Now, kind reader, have you not often heard this ? 
I dare say you have. Hence, it would seem that 
in climbing about they have discovered what 



146 ESTABLISHMENT OF THE CHUECH. 

they call "tlie invisible kingdom of Christ." 
There is a thrilling question going the rounds, 
occasionally, nowadays, among some who, it is 
possible, had rather sacrifice G-od's truth than a 
little of their worldly popularity. It is some- 
thing like this : " What will become of the pious 
unimmersed ?" Shall I tell where to find this 
question propounded, and answered directly and 
satisfactorily? You will find it in the same 
chapter in which you read about the " invisible 
kingdom," in the sense here used, and in which 
you read that " one way of entering Christ's 
kingdom is about as good as another." You will 
likely find it headed, " Foolish and unlearned 
questions." Perhaps you may get a reference 
from 2 Tim. ii : 23. But, about eight years after 
Peter used the keys at Jerusalem on Pentecost, 
and showed the Jews how to enter che kingdom, 
he went down to Cesarea, and there he used the 
same keys and showed the Oentiles — Cornelius 
and his house — how to enter it in precisely the 
same way. Did I say, the same way ? This we 
shall prove before we reach the finis of our book. 
For the present, see Acts xv : 9. Peter, address- 
ing the Jewish brethren in regard to the conver- 
sion of Cornelius and his house, says, that God 
"put no diff'erence between us and them, purify 
ing their hearts by faith." So, all whose " hearts 
are purified by faith," it would seem, ought to 
enter the kingdom of Christ just as the G-entiles 
did at Cesarea, and just as the Jews did at 
Jerusalem on Pentecost, and not seek to " climb 
up some other way." Our sixth ^rme argument 
is drawn from the signification of some former 
types and shadows, and important events. 



FULL PEOMULGATIO]!^ OF THE CHEISTIAjS^ LAW. 147 

Argument Sixth : That the perfect Law and 
Church of Christ began on the Day of Pentecost, 
is indicated by former Types and Events. 

Many prophecies, besides those referred to, 
finding their fulfillment in the beginning of the 
Christian institution, might be examined : but, for 
want of space, we must hasten to a brief examin- 
ation of a sufficient number of the many 
important types, shadows and events to demon- 
strate the proposition before us, viz : The 
Christian Law was first fully promulgated, and 
the Church or Kingdom of Christ was fully 
established on the first Pentecost after Christ 
rose from the dead and ascended into heaven. 
We now invite attention to the Resurrection of 
Christ, especially^ as having an important bearing 
on the subject before us, when considered correl- 
atively with some important typical institutions 
connected with it. 

THE EESUEEECTIOI^ OF CHEIST. 

Now, as we have stated, there was an inter- 
regnum of fifty-three days intervening between 
the death of Christ, when the old law was nailed 
to the cross and taken out of the way, and the 
inauguration of the new law which, as we have 
seen thus far, was on the first Pentecost after 
Jesus rose from the dead and ascended into 
heaven. These fifty-three days occur in the 
following order : (1.) The three days and three 
nights that the Son of man was in the heart of 
the earth. (Matt, xii : 40.) (2.) The forty days 
from his resurrection to his ascension. (Acts 
i : 3.) (3.) The ten days from his ascension to 
the descent of the Holy Spirit, on the day of 
Pentecost. 



148 ESTABLISHMENT OF THE CHUECH. 

When the Scribes and Pharisees would see a 
sign from the Master, he said to them : " An evil 
and adulterous generation seeketh after a sign : 
but there shall no sign be given to it, but the 
sign of the prophet Jonas : for as Jonas was 
three days and three nights in the whale's belly, 
so shall the Son of man be three days and three 
nights in the heart of the earth." (Matt, xii: 
38-40.) Now, it does seem very difficult to har- 
monize the Saviour's language with the popular 
teaching, that Jesus died at 3 o'clock, Friday 
afternoon, and was then buried and rose on 
Sunday morning. At this time, with the Jews, 
the day began at sunrise- — hence, at this season 
of the year, at about 6 o'clock. Therefore, ad- 
mitting Friday a day — although at least nine 
hours of it had past when Jesus was buried — we 
find that he was only two days and two nights 
"in the heart of the earth." From all this, it 
does seem that there is a possibility that some- 
body is mistaken. I take it for granted that 
Jesus meant just what he said. But we should 
not take for granted all that tradition says on 
this or any other subject, in the absence of proof. 
With due deference, becoming modesty and 
great timidity, I desire to present a few brief 
thoughts on this important subject. I only ask 
my readers to take them at what they are worth. 
They come from me as an indimdual. I only 
am responsible for them. Although they may 
seem somewhat odd to many of my readers, yet 
I would remark that I do not offer them for this 
reason, but because they are my Jionest conmc- 
tions, after a careful and prayerful investigation 
of the subject, although with but little or no 



PULL PEOMULaATIO]^' OF THE CHEISTIA]^ LAW. 149 

data or facilities "before me excepting the Bible. 
I would remark, in candor, tliat as to some feio 
tlionglits, I am not overly sanguine, nor do I 
propose to be very dogmatical. The popular 
view of this subject has long been a great 
cudgel in the hands of infidels, which they have 
wielded with impunity against the authenticity 
of Christianity. Who would not say. Let us 
icrest it from tliem f 

The Scriptures teach that Jesus rose from the 
dead on the first day of the week ; but they 
nowhere say that he was crucified and buried on 
Friday. They do not directly say on lohat day 
of the week he died and was buried. As bearing 
on the main proposition before us, in order to 
ascertain the day of the montli^ and the da.y of 
the weeli on which Jesus was crucified y and the 
day of the month and the day of the weelc he 
rose ; and the montTi^ the dciy of the months and 
of the iDeelt he ascended into heaven ; and the 
months and the day of the montJi, and the day 
of the iceelc^ and the houe of the day when the 
gospel of Christ was first actually preached, 
and the Churcli of Christ fully established^ let 
us go to Leviticus, 23d chapter, and begin : 
'' These are the feasts of the Lord, even holy 
convocations, which ye shall proclaim in their 
seasons. In the fourteenth day of the first 
month, at even, is the Lord's passover. And on 
the fifteenth day of the same month, is the feast 
of unleavened bread unto the Lord : seven daj's 
ye must eat unleavened bread. Li the first day 
ye shall have a holy convocation : ye shall do 
no servile work therein. But ye shall offer an 
offering made by fire unto the Lord seven days : 



150 ESTABLISHMENT OF THE CHUECH. 

in the seyenth day, is a holy convocation ; ye 
shall do no servile work therein." (Verses 4-8.) 
Now, the Jewish sacred or Ecclesiastical year 
began with the month ISTisan, which, in the main, 
corresponds to onr March. The second month — 
Zif — to our April. The third month — Sivan — 
to May. These contained alternately thirty days, 
twenty-nine days, and so on. On the fourteenth 
day of Msan, at 3 o'clock p. m., the passover 
was killed : that is, the paschal lamb, which was 
a type of Christ, who is called, " Our passover," 
(1 Cor. V : 7. See Exodus xii : 1-20.) From 
the 15th to the 21st day of the same month, was 
the feast of unleavened bread. This continued 
seven days. The first and the last days of this 
feast were holy convocations, and, therefore, 
were higli days. No servile work was to be done 
on these days. True, so far as I can discover, 
neither one is called a SahhatJi in the old Scrip- 
tures : but I may yet show that the first one, 
i. e., the 15t7i day of the month, is spoken of as a 
Sabhath in the JS^ew Testament. Now, let us see 
some of the allusions to the passover, and the 
feast of unleavened bread, in connection with the 
betrayal, trial, crucifixion, burial and resurrec- 
tion of our Saviour. Jesus must have eaten the 
passover one day early, i. e., on the 13th day of 
the month, for he was betrayed immediately 
after he ate the passover, and it was in the 
evening (Matt, xxvi : 19-21): " And the disci- 
ples did as Jesus had appointed them, and 
they made ready the passover. Now, when the 
even was come, he sat down with the twelve, 
and as they did eat, he said, ' Yerily I say unto 
you. That one of you shall betray me 



? ?> 



FULL PEOMULGATIOIS" OF THE CHEISTIAI^ LAW. 151 

Immediately, Satan enters into Judas, and lie 
betrays Jesus, and comes with a band of soldiers, 
who lead " him away to Caiaphas, the high 
priest, where the scribes and elders were assem- 
bled." (Yerse 57.) Remember, this was the 
night he ate the passover. While eating the 
passover, Jesus told his disciples that they 
should all be offended because of him that 
night. " But Peter said unto him, Although all 
shall be offended, yet will not I. And Jesus 
saith unto him. Verily I say unto thee. That this 
day, even in this night, before the cock crow 
twice, thou shalt deny me thrice." (Mark xiv : 
29-30.) So, it seems that the trial must have 
lasted nearly all night before the Jewish court. 
" Then led they Jesus from Caiaphas unto the 
hall of judgment: audit was early: and they 
themselves went not into the judgment hall, lest 
they should be defiled, but that they might eat 
the passover. Pilate then went out unto them 
and said. What accusation bring you against 
the man?" (John xviii : 28-29.) So, Jesus died at 
3 o'clock on this the regular day on which the 
passover was kill : for these Jews would not go 
into the G-entile court, lest they should be 
defiled, and thereby be prevented from eating 
the passover on that the regular day. Hence, 
we see that Jesus ate the passover with his dis- 
ciples on the 13th, one day early ; and on the 
14th, the regular passover day, he was killed. 
This was the preparation day, i. e., the day 
before the feast of unleavened bread, for which 
they prepared on this the 14th day of Msan. 

"And the Jews, therefore, because it was the 
preparation, that the bodies should not remain 



152 ESTABLISHMENT OE THE CHURCH. 

upon the cross on tlie Sabbath day (for that 
Sabbath day was a high day), besought Pilate 
that their legs might be broken, and that they 
might be taken away." (John xix : 31.) This 
high Sabbath day was the 15th of Msan — the 
first day of the feast of unleavened bread — the 
next day after Jesns was crucified. Why call it 
a liigli day, if it was the common Jewish Sabbath 
— Saturday — as is generally supposed ? It is 
called a ^'Sabhatli day,^^ doubtless, for the reason 
that, on it no servile loork was to be done. It 
was called a ^'Jiigli day,^^ for the reason that it 
was the ^^ first day of the feast of unleavened 
bread" — "a holy convocation." Thus far, we see 
that Jesus must have eaten the passover on the 
13th day of March, and that he was crucified on 
the 14th — the preparation for this liigli Sahhatli, 
which was the 15th — the first day of the feast of 
unleavened bread. Now, this festival began on 
the 15th and ended on the 21st of Msan, as we 
have seen. Therefore, the common Sabbath — 
Saturday — necessarily came between these two 
high days, except when this feast began on Sat- 
urday. Hence, the SahhatJi of this festival 
alluded to in Lev. xxiii : 15, was Saturday, 
whether it occurred on the 15th, 16th, 17th, 18th, 
19th, 20th or 21st of the month. After the 
Israelites entered Canaan, they were required to 
wave a sheaf of the first fruits of the harvest 
before the Lord on the morroio after this 2^ (iscJial 
Sabbath. (Yerses 10-11.) This sheaf of first 
fruits typified Clirist in his resurrection., as the 
^ first fruits of them that slept" (1 Cor. xv : 20) — 
as the ^' first to rise from the dead." In the 
infinite wisdom of God, it so turned out that in 



FULL PEOMULaATIOI^^ OF THE CHEISTIA:N' LAW. 153 

connection witli the crucifixion of Christ, the 
feast of nnleavened bread began on Friday^ 
which, hence, is called ''a liigli day^^ — "a Sabhath 
day.'^^ (John xix : 31.) 

Hence, we conclude, from all these data, thus 
briefly stated, that Jesus ate the passover and was 
betrayed on Wednesday^ the 13th ; was crucified 
and buried on TJiursday, the 14^t7i^ it being the 
regular jpassorier day ; and that he rested in the 
grave Friday^ the iBtli^ and Saturday^ the IGtJi^ 
these two Babhatlis ; and on the morrow after 
these two Sahhatlis, Sunday^ the 17tJi, He rose 
from the dead, the ''first fruits of them that 
slept." Hence, he was the complete antetype of 
the 'paschal lamb in his deaths and of the sheaf 
of the first fruits in his resurrection^ which, in 
the popular view, he is not. The different orders 
of computing time have something to do with 
this subject. The natural order is that which 
God himself established originally. The artifi- 
cial orders are such as have since been adopted 
by man. Under the natural order, it seems that 
the day began at noon^ or rather the mention of 
the beginning of the day as a period of time. 
Hence, Moses, in his narration of the different 
events of creation, say, "And the evening and 
the morning were the first day," "And the evening 
and the morning were the second day," etc. (See 
Gen. i : 5, 8, 13, 19, 23, 31.) Under the natural order ^ 
the death, burial and resurrection of Christ were 
first predicted of and typified, and hence, in 
their fulfillment^ they must conform to that 
order. The great sanhedrims of earth may 
adopt different orders of computing or reckoning 
time, and Pope Julian may revise and change 
1 1 



154 ESTABLISHMENT OF THE CHURCH. 

time, but God still remains uncliaiigeable — the 
" One with whom is no variableness, neither a 
shadow of turning," " the same yesterday, to-day 
and forever." The Jews, as we said, began the 
day at sunrise, which, in the month of March, 
would be about 6 o'clock. From the account of 
the Evangelists, governed by the Jews' order, it 
is generally conceded that Jesus died the ninth 
hour of the day — i. e., 3 o'clock p. m. — and that He 
rose early Sunday morning. Thus, we have from 
Friday, 3 p. m., to Saturday, 3 p. m. — one day and 
one night : and from Saturday, 3 p. m., to Sunday, 
6 A. M. — two days and two nights, lacking nine 
hours. This makes 39 hours that the " Son of 
man was in the heart of the earth." This falls 
33 hours short of " tliree days and tliree nigMsy 
But, in view of tliis^ it is generally thought suffi- 
cient to say, that " He rose from the dead the 
third day." This may be sufficient with some, 
yet, on the popular hypothesis, it is somewhat 
doubtful, since some of the Evangelists seem to 
put His resurrection " in the end of the Sabbaths 
(PLUEAL in the original), lohile it is yet haek ;" 
also, since Jesus said, " So shall the Son of man 
be three days and three nights in the heart of the 
earth." Now, according to the Jews'^ order^ 3 
o'clock was the 9th hour ; but, according to the 
natural order ^ 3 o'clock was the 3d hour of the 
day. Hence, with our position, that Jesus died 
on Thursday^ at the 3d hour of the day — L e., 
3 o'clock p. M. — we have from 3 p. m., Thursday, 
to 3 p. M., Friday — one day and one night : and 
from 3 p. M., Friday, to 3 p. m., Saturday — two 
days and two nights ; then from 3 p. M., Satur- 
day, to 6 A. M., Sunday, three days and three 



FULL PROMULGATIOIS^ OF THE CHEISTIAN LAW. 155 

niglits^ lacking nine hours. This makes 63 hours 
that the "Son of man was in the heart of the 
earth." This falls onl}^ nine hours short of 
" three days and tJiree nights. '^^ This, according 
to ordinary prevailing custom, as could be shown, 
is quite sufficient. With this position. He "rose 
from the dead the third day," and at the 18th 
hour of the third day. But, with the popular 
position, the best that can be done is to put his 
resurrection at the 1st hour of the third day from 
the day he was crucified, but not of the time 
requisite to make it the third day from the time 
of his burial. But, when we consider the fact 
that some of the Evangelists put the resurrection 
" in the end of the Sabbaths, while it was yet 
dark, as it began to dawn towards the first day 
of the week," it does seem a little doubtful, to 
say the least of it, that He rose from the dead 
the "third day," or on the "first day of the 
week." With my position, the " Son of man was 
three days and three nights in the heart of the 
earth," and he rose from the dead the 18th hour 
of the " thirdo day^^ and on the ^^ first day of the 
weeTc^^^ although it loas ''yet dark^ Hence, it 
seems quite reasonable that Jesus ate the pass- 
over with his disciples on Wednesday, the 13th : 
was killed and buried on Thursday, the 14th : 
rested in the grave Friday and Saturday, the 15th 
and 16th — two Sabhaths — and rose from the dead 
the first day of the week, the 17th of March, the 
" first fruits of them that slept." Thus, in and 
by our Saviour, are all these types completely 
filled, God's unchangeableness most clearly seen, 
the verity of His word amply vindicated and 
Jesus' own language literally verified. Thus it 



156 ESTABLISHMEN^T OF THE CHUECH. 

is, that the gospel of Christ was adumbrated by 
types and shadows, although dimly viewed by 
those who lived in former times. 

But, under the Christian dispensation, we, 
whose glorious privilege it is to view all retro- 
spectively, by the aid of the perfect light 
radiating from their fulfillment in their antetypes, 
can see such an adaptedness, beauty and signi- 
ficance in them all that we are led to exclaim, 
" the depth of the riches both of the wisdom 
and knowledge of Grod ! How unsearchable are 
his judgments, and his ways past finding out ! " 
(Romans xi : 33.) Let us now briefiy examine 
the great feast of Pentecost, that we may also 
behold its typical signification in reference to 
the main subjects before us, namely, the first 
promulgation of the Christian law, and the 
establishment of the Church : also, the effects of 
the first gospel sermon that ever was preached 
by the apostles, " with the Holy Ghost sent down 
from heaven," as recorded in the second chapter 
of Acts, to which these important types and 
commemorative institution refer with great 
significance. 

MAI^^NEE OE EECKOlS^INa PEI^TECOST. 

Now, as we have seen, the pasclial SabhatTi 
of Lev. xxiii : 15, was Saturday — the common 
Jewish Sabbath — and must necessarily intervene 
between the 15th and 21st of Msan — March — 
the first and last days of the feast of unleavened 
bread, except when that feast began on Satur- 
day. We have concluded that that feast began 
on Friday^ in connection with the crucifixion of 
our Saviour. The reader will please bear this in 



FULL PROMULGATION OF THE CHRISTIAN LAW. 157 

mind. Now, let us go to Lev. xxiii : 11 : " And 
he shall wave the sheaf before the Lord, to be 
accepted for yon : on the morrow after the 
Sabbath the priest shall wave it." This sheaf 
was of the " first fruits" of the harvest, and, as 
we have seen, was a type of Christ as the "first 
fruits of them that slept." This Sabbath was 
the paschal Sabbath. Again (verses 15-17): 
" And ye shall count unto you from the morrow 
after the Sabbath, from the day that ye brought 
the sheaf of the wave ofiering : seven Sabbaths 
shall be complete : even unto the morrow after 
the seventh Sabbath shall ye number fifty days ; 
and ye shall offer a new meat offering unto the 
Lord. Ye shall bring out of your habitations 
two wave loaves of two- tenth deals : they shall 
be of fine flour: they shall be baken with 
leaven ; they are the first fruits unto the Lord." 
This is called the feast of harvest, and the feast 
of ingathering (Exodus xxiii : 16), it being the 
day on which they brought the first fruits of the 
harvest as an offering unto the Lord. Reckoning 
from the morrow after the paschal Sabbath — 
i. e., the day they brought the first fruits of 
the harvest in sheafs to the morrow after the 
seventh Sabbath— makes just Fifty Days. 
Hence, this day is called the fiftieth^ which 
means— Pentecost. On this day, remember, they 
brought the first fruits of the harvest in loaves 
baked with leaven, ready for use. How signifi- 
cant this, of the first fruits of the gospel on 
the day of Pentecost ! (Acts ii.) Besides these 
loaves, they offered animals. Now, let us reckon 
from the foregoing conclusions in connection 
with the crucifixion and resurrection of Christ. 



158 ESTABLISHMENT OF THE CHURCH. 

We found that Jesiis was crucified and bnried 
on TliuTsday^ the 14th of Msan — March — and 
that he rose on Sunday^ the ITth, which was the 
day they brought the slieaf of first fruits — the 
type of Christ in his resurrection. ISTow, reckon- 
ing from the day Clirist rose to the fiftieth day — 
Pentecost — brings us to the 7tli day of Sivan — 
May — Sunday. Remember, Nisan had 30 days, 
Zif 29, Sivan 30, etc. Now, let us briefly run over 
the routine of ante types and important events, 
noticing the days on which they occurred, that 
we may see a significant correspondence between 
types and antetypes — even a uniformity in the 
very days of tlie loeeli on which they occurred. 

(1.) On Thursday^ the 14th of March, Jesus 
was lifted up on the cross ; on Tliursday., the 
26tli of Aprils he ascend ed^ up into heaven. 
(2.) On Sunday^ the T/tJi of MarcTi^ he rose from 
the dead — "brought life and immortality to 
light through the gospel ;" on Sunday^ the 
7t7i of May^ the light of the glorious gospel of 
Christ burst forth upon world. But, let us return 
and view, directly^ types and antetypes. 

(1.) On Thursday, the 14th of March — the regu- 
lar passover day — Jesus, the antetype — our pass- 
over — was slain. (2.) On Friday and Saturday, 
the 15th and 16th — two Sabbaths — he rested in 
the grave. (3.) On Sunday, the 17th, the slieaf of 
the '^ first fruits of the harvest" was waved unto 
the Lord — Jesus, the antetype, rose from the 
dead, the '^ first fimits of them, that slept." (4.) 
Pentecost was Sunday, and was celebrated by 
the Jews in commemoration of the day on which 
the laiD was given from Mount Sinai. Antetype : 
on Sunday, the day of Pentecost, the Cliristian 



FULL PKOMULGATIOI^ OF THE CHRISTIAN LAW. 159 

law, ''the word of the Lord," was given from 
Mount Zlon — Jerusalem. (5.) Moses was forty 
days on Sinai, receiving the law from God. Ante- 
type : the apostles were with Jesns, after his 
resurrection, just forty days, during which time 
he was speaking to them of things pertaining to 
the Kingdom of Grod. (6.) On the giving of the 
old law — the letter — three tliousand were Mlled, 
pTiysically (Exodus xxxii : 28.) Antetype : on 
the giving of the new law — the Spirit — -just three 
thousand were made alixe, spiritually (Acts ii : 
41.) Truly, "the letter Mlleth, but the Spirit 
gi^eth lifey These three thousand were the 

EIEST EEUITS of the QOSpel of Christ — LOAVES 

BAKED loith leaven, eeady foe use ; and were 
offered at the " feast oi ingathering^- — Pentecost — 
unto the Lord. Surely, he who cannot see any 
significance and adaptedness in all this, is not 
accountable ! 

Now, let us return to Jerusalem, that we may 
determine the precise Time and Place of Begest- 
Nii^G : As already shown, after Jesus ascended 
into heaven, the disciples returned to Jerusalem, 
as He commanded them. There we next find 
them, in the temple, in an upper room. Here, 
they number about one hundred and twenty. 
"And when the day of Pentecost was fully come, 
they were all, with one accord, in one place." 
Here, the Holy Spirit came. Here, they began to 
speak as the Spirit gave them utterance. This 
being noised abroad, the multitude came together 
and heard them speak, in their own tongues, the 
wonderful works of Grod ; whereupon some began 
to mock and say, " These men are full of new 
wine." But Peter said,"These men are not drunk, 



160 ESTABLISHMENT OF THE CHUECH. 

as ye suppose, seeing it is but the third hour of the 
day." (Acts ii: 15.) The third hour of the day, 
as we have seen, was 9 d^ clock a. m. 

Now, the Christian Era begins date with the 
birth of Christ. This discourse was preached 
A. D. 33. 

Hence, in Asia, in tlie land of Palestine, in 
the City of Jeeusalem, m tJie Temple, and in 
A. D. 33, on the DAY of PENTECOST, in the 
month of May, on the 7th day of the month, on 
Sunday, at 9 o'clock a. m., the Gospel of Christ, 
the " PowEE of God unto Sal'Dation,^^ was eiest 
preached by the Apostles, " with the Holy Ghost 
sent down from Heaxen,''^ in the NAME of 
Jesus Cheist, for the Acceptance, Belief Obedi- 
ence and Salxation of all ^Nations ; aQid the 
Chuech, or Kingdom of Cheist, was fully 
established. 

On the hypothesis that the Christian law was 
fully promulgated, and the Church, or Kingdom 
of Christ, was fully established prior to the day 
of Pentecost, all the preparatory matters, thus far 
considered, are to-day, and ever will remain, an 
inexplicable enigma. Yes, with this assumption, 
we should either have two conflicting laws in 
force at the same time, or the Christian institution 
existing without its perfect law, and without a 
perfect and thoroughly authorized lawgiver (Heb. 
X : 9 — V : 8-9 ; Matt, xxviii : 18), and no qualified 
apostles.* 

Special Remark . — The twelve disciples of Christ 
were not sent forth to preach the gospel of Christ 
until they were inspired by the Holy Spirit to do 

* Apostle: specifically, one of the twelve disciples of Christ 
sent forth to preach the gospel. — Webster. 



FULL PROMULaATION OF THE CHRISTIAN LAW. 161 

SO ; hence, strictly speaking, they were not 
apostles of Jesus Christ and preachers of the gospel 
until the day of Pentecost. (John xiii : 20 — xx : 
21 ; Matt, xxviii : 18-20 ; Mark xvi : 15-16 ; Luke 
xxiv : 45-53 ; Acts ii : 1-4.) Kot only so, but we 
should have the Church — the body of Christ — 
existing without the head and without the Spirit ; 
and, hence, a dead, headless body ! ^ Also — we 
should have a kingdom without a King, 
without its law, and without any one author- 
ized to use the keys to open it ! Once more : we 
should have the Last Will and Testament of 
Jesus — the great Testator — in fuU force before it 
is confirmed by His death, and before his execu- 
tors are qualified to open and execute it ! There 
is no avoiding the conclusion — Jerusalem is the 
Place, Pentecost is the Time of the Beginning. 
Eight years after Peter first preached the gospel 
of Christ, " with the Holy Ghost sent down from 
heaven," he went down to the house of Cornelius, 
and preached to the Grentiles, for the first time, 
the same gospel that he preached at Jerusalem 
on Pentecost, for which his Jewish brethren 
called him to account. In his defence, speaking 
of the events that occurred there, he says, ''And 
as I began to speak, the Holy Ghost fell on them, 
as on us at the beginning." (Acts xi : 15.) IN'ow, 
since Peter refers this falling-on of the Holy 
Ghost on the Gentiles to that on the disciples — 
the Jews — on Pentecost, and uses the very word 
^'beginning," we are irresistibly diiventoPentecost 
and Jerusalem as the time andplace of beginning. 
Beginning of what ? We leave this question for 



*Eph. i: 18-23; John vU: 39 ; James ii : 26. 



162 ESTABLISHMENT OF THE CHURCH. 

objectors to answer, both those who contend that 
the Christian law was fully promulgated and the 
Church or Kingdom of Christ fully established 
at any time prior to Pentecost, and those who 
contend for any subsequent period as the begin- 
ning of these important events. Prior to the day 
of Pentecost, the Church was uniformly referred 
to, prospectively, as a thing of the future ; after 
Pentecost, it is spoken of as in a state of real 
existence. Prior to Pentecost, Jesus said, " I will 
build my Church " — taught his disciples to pray, 
" Thy kingdom come " — said it should come in 
the lifetime of some then present. Joseph was 
waiting for it after Jesus was crucified, and after 
Jesus rose from the dead he taught his disciples 
for forty days of things pertaining to it, and yet 
they did not understand — were still looking for 
it. Now, he tells his disciples to tarry in Jeru- 
salem — takes his exit to his throne. In Jerusalem 
they tarry ten days, awaiting the coming of the 
indispensable power from on high. On the day 
of Pentecost the power comes, and then, for the 
first time, is the thrilling fact announced to the 
denizens of earth, that Jesus is made both Lord 
and Christ : that Jesus reigns in the kingdom of 
heaven ; and that, upon such indubitable testi- 
mony that the people are cut to the heart and 
are constrained by the belief of it to ask for 
admittance. Here, for the first time, Peter uses 
the keys of the kingdom of heaven ; they enter 
it, and are now added to the hundred and twenty 
disciples. Thus, the Church of Christ is actually 
and fully established, and becomes the perfect 
Christian institution upon the first full promul- 
gation of its perfect law. After this, the Church 



FULL PEOMULGATION OF THE CHEISTIAI^ LAW. 163 

being now properly organized, " the Lord added 
to the Chnrcli daily the saved." After this, no 
inspired writer ever said, "The kingdom of 
heaven is at hand :" and no one after this ever 
has, or ever will, properly pray, " Thy kingdom 
come," in the sense Jesus thereby intended ; but 
ever after this the Church is spoken of as in a 
state of actual existence. Hence, Luke says, 
" Great fear came upon all the Church." (Acts 
v: 11.) "There was a great persecution against 
the Church, which was at Jerusalem." (Acts 
viii : 1.) Paul says : " I persecuted the Church 
of God." (1 Cor. XV : 9 ; Gal. i : 13.) Many other 
passages might be cited to show that the Church 
of Christ or Church of God was spoken of on 
and after Pentecost as in an actual state of 
existence, and that, as such, men and women 
were added to it. But the word Mngdom is also 
spoken of in a similar manner. Before Pentecost, 
Jesus said to his disciples, that unless they were 
converted, they could not enter into the kingdom 
of heaven. (Matt, xviii: 3.) After Pentecost, 
Paul told the disciples that the Father had 
delivered them from the power of darkness, and 
had actually translated them into the kingdom 
of his dear Son. (Col. i : 13.) John, the revelator, 
was in the "kingdom and patience of Jesus 
Christ." (Rex. i : 9.) Paul exhorts the Hebrew 
brethren to steadfastness, from the consideration 
that they had received a kingdom which could 
not be moved. (Heb. xii : 28.) 

Why all this difference of expression before 
and after Pentecost ? On Pentecost, three thou- 
sand souls are inducted into the kingdom for the 
first time by a birth of water and of the Spirit, 



164 ESTABLISHMENT OF THE CHUECH. 

according to the law of induction, as contem- 
plated by Jesus when speaking prospectively 
to Mcodemus (John iii : 5), and were then and 
thereby saved — ^pardoned. (Mark xvi : 16 ; Acts 
ii : 38, 41, 47 ; Titus iii : 5 ; 1 Peter i : 22-23 ; 
James i : 18.) Then and there the first fruits of 
the Jewish nation were offered to the Lord, as 
typified by the offering of Pentecost in former 
times. (Rom. xi : 16.) This was a kind of pre- 
lude to subsequent ingathering from all nations 
in all time on the same plan. But, it may be 
objected, that our Saviour speaks of the Church 
as really existing, as in Matt, xviii: 15-17: 
" And if he shall neglect to hear them, tell it 
unto the Church ; but if he neglect to hear the 
Church," etc. Here, Jesus is speaking prospect- 
ively of a law of his Church, to be observed after 
it should be established, just as he spoke to 
Mcodemus of the law of induction into the king- 
dom after it should be established. Again : It 
may be objected, that the Lord's Supper was 
instituted before Pentecost. Very true. But, 
while using the keys of the kingdom and acting 
as Christ's plenipotentiaries on earth, binding 
and loosing, the Lord's Supper was bound over, 
and became therefore obligatory on the disciples 
of Christ under the Christian dispensation, as a 
commemorative institution, representative of the 
death and suffering of our Saviour, as the Lord's 
day was observed in commemoration of his 
resurrection. So, all things that were bound or 
loosed on earth — ^practiced or dispensed with, by 
or under the supervision of the inspired apostles, 
as Church ordinances or otherwise — were bound 
or loosed in heaven, accordingly. This may be 



JFULL PROMULGATION OF THE GHEISTIAN LAW. 165 

taken as one reason against feet washing as a 
CtLurch ordinance. 

Therefore, every item of the law of induction 
into Christ's kingdom, as well as every item of 
the law for the observance and government of its 
subjects, bound on earth, is bound in heaven ; and 
there every "jot and tittle of it shall remain as 
immutable as the throne of God until the judg- 
ment." Then, how important it is that all should 
strictly, and in a proper manner, observe the 
entire law of the Gfreat King — the Son of God — 
the Supreme Law-giver — the Judge of all the 
earth ! 



166 U^IFOEMITY OF THE CO:N^DITIO]SrS 



CHAPTER IX. 

UNIFORMITY OF THE COITDITIOlSrS OF THE WILL 
UPON WHICH THE ORE AT LEOACY — REMISSION 
OF SINS, THE GIFT OF THE HOLY SPIRIT AND 
ETERNAL LIFE — IS BEQUEATHED. 

Basis — Last Commission and Salvation of the 
Pentecostians. (Acts, chapter ii.) 

Proposition First — After the New omcL Perfect 
Will, Confirmed by the Death of the Testator 
( Christ), is Committed into the Hands of the 
Executors {Apostles), and they are Endowed 
with Power to Execute it, the Conditions 
upon which the Legacy is Bequeathed are 
the Same in All Cases. 

PRIME BASIS. 

" For where there is a testament, there must also of neces- 
sity be brouo^ht in tlie death of the testator : for a testament is of 
force after men are dead, since it is of no strength at all while 
the testator lives." (Hebrews ix : 16-17.) 

^N" tlie first two chapters of this series, we 
demonstrated diversity, as to the conditions 
upon which Jesns — the G-reat Testator — 
while here on earth in person, prior to His death, 
bestowed remission of sins and eternal life. We 
shall now proceed to demonstrate the uniformity 
of the conditions upon which Jesus, the Divine 
Testator, bequeathed the great legacy — Remis- 



OF THE WILL. 167 

sion of Sins, the Gift of the H0I7 Spirit and 
Eternal Life, as stipulated in His Last Will and 
Testament, confirmed by his death, and commit- 
ted to his apostles as his chosen Executors. We 
shall also show wTiat these conditions are, with 
such plainness, if possible, that all accountable 
persons may know precisely how to become the 
legal, rightful inheritors of this great legacy, 
which our blessed Saviour purchased with his 
own precious blood, and graciously bequeathed 
to poor, lost, helpless sinners. We presume that 
all Bible readers and Bible believers admit that, 
in a primary sense, at least, the remission of 
sins, the gift of the Holy Spirit, and eternal life, 
constitute the great blessings that accrue to 
sinners by Jesus Christ. In view of this, I 
would remark, with emphasis, that in all the 
instances recorded before the death of Christ 
in which he dispensed his blessings, all the con- 
ditions of the Christian law cannot be shown to 
really exist as the terms upon which he bestowed 
his blessings. I here further remark, with equal 
emphasis, that all the blessings that now accrue 
to sinners under the Christian dispensation, were 
not actually bestowed by Jesus, while here on 
earth in person, as after he went into heaven and 
was glorified. The Holy Grhost was not really 
bestowed on compliance with former conditions, 
as after Jesus was glorified. (John vii : 39. All 
this was fully shown in chapter vii.) Therefore, 
all who would be the legal, rightful inheritors of 
the great legacy, which Jesus has graciously 
bequeathed in his will, confirmed by his death, 
must comply with all the conditions that are 
found therein stipulated, for that will is now in 
force. 



168 UN^IFOEMITY OF THE COISTDITIOI^S 

As to what these conditions are, it is a fact 
much to be deplored, that the various religionists 
of the day, especially the teachers, differ very 
materially. Some say that these great blessings 
that accrue to sinners, by Jesus Christ, are 
really vouchsafed to, and enjoyed by them, 
solely by virtue of an eternal decree, and not 
upon any conditions, whatever, on their part. 
Others say, " Solely by virtue of the death of 
Christ." Others say that these blessings are 
promised and enjoyed conditionally, but have 
really taken the responsility, as we may justly 
say, to class these conditions under two heads : 
the essentials, and the non-essentials. Fearful 
responsibility ! Not only so, but some have 
gone so far as to disarrange these blood- washed 
conditions of the Lord's will. Yea, more : and — 
shall I say it? — I shudder at the tliougM^ even 
much more to lorite it, yet it is so, that some 
have substituted conditions of their own inven- 
tion, instead of the conditions clearly stipulated 
in the last will and testament of Jesus — the great 
testator, the supreme law-giver. O, that all, 
especially teachers, would speak when, where, 
and as the oracles of God speak! We mean 
nothing invidious by this expression. Our prime 
motive is the vindication of the gospel plan of 
salvation. But we presume none will be offended 
excepting those whose teaching and practice are 
thus designated, and who are determined to 
persist, right or wrong. 

THE LAST COMMISSIO]^^. 

That we may ascertain precisely wliat the 
conditions are upon which the great legacy is 



OF THE WILL. 169 

beqiieatlied, let ns go to the great and last com- 
mission — ^the commission that Jesus gave to Ms 
disciples just before lie left tliem and took Ms 
exit to the throne of the universe, on which he 
was crowned Lord of lords and King of kings, 
the Supreme Ruler and Law-giver — and begin, 
with the all-important and soul-stirring question 
before our minds : What are tlie Conditions 
upon wliicli Jesus — tlie Great Testator — lias he- 
queatlied the great Legacy : Remission of Sins, 
the Gift of the Holy Spirit and Eternal Lfe to 
Sinners, under the Christian Dispensation, as 
stipulated in His Will that was confirmed hy 
His Death and is now in full force f Man, as 
an alien sinner, occupies the deplorable position 
of a rebel against God's government, and, there- 
fore, justly stands in the attitude of a condemned, 
lost sinner, having reduced MmseK to this awful 
state, not by Adam's transgression, but by Ms 
own personal acts in transgressing and disobey- 
ing God's law. '' Sin is the transgression of the 
law." (1 John iii : 4.) 

Every alien sinner stands in a state of guilt 
and condemnation before God, not on account of 
Adam's sin, nor Adam's acts, nor Adam's guilt, 
nor any one else's ; but on account of his own 
actual, personal sins which he has committed in 
his own person against God by transgressing and 
disobeying the law of God. On account of 
Adam's transgression and sin, physical death 
(and not spiritual death) was denounced against 
him as the prime penalty, and was entailed on 
all his posterity as the prime consequent : from 
which all will be redeemed by Christ, without 
any conditions on their part. " Dust thou art, 

12 



170 UNIFOEMITY OF THE CONDITIONS 



and unto dust shalt thou return." (Gen. iii: 19.) 
" For since by man (Adam) came death (phys- 
ical), "by man (Christ) came also the resurrection 
of the dead. For as in (by) Adam all die 
(return to dust), even so in (by) Christ shall all be 
made alive" (redeemed from dust). (1 Cor. xv : 
21-22.) By Christ, who is " the resurrection and 
the life," shall all be raised from the dead — 
infants, idiots, adults, saints and sinner — 
without any conditions on their part. Hence, by 
Christ, all are thus redeemed and delivered 
from the effect — not the guilt — of Adam's sin. 
The Bible knows nothing about the " guilt of 
original sin" entailed on all of Adam's posterity, 
of which we hear so much said in the present 
day. The Bible nowhere says, neither is the 
sentiment nor principle therein taught, that all 
are totally dead in trespasses and sins in Adam. 
Adults, of sane mind — not infants nor idiots — 
become dead in trespasses and sins, in conse- 
quence of their own personal acts, for which 
each is individually accountable to God, he 
having ability to obey or disobey God's law at 
will, as a moral agent. Therefore, since infants 
and idiots have no ability to obey nor to disobey 
God's law, and therefore are not the subjects of 
the law, they are not sinners, and are, therefore, 
in a sailed state, and will ultimately be redeemed 
from the grave and saved in the kingdom of ulti- 
mate glory, loitJiout any conditions on tJieirpart. 
Then, in conclusion on this point, I remark, once 
for all : All infants and idiots are not subjects 
of gospel address, but they are subjects of saliva- 
tion through ChrisVs resurrection. We have 
said thus much, by way of preliminary, lest we 



OF THE WILL. 171 

sliould be misunderstood in the further investi- 
gation of the great question before us. Hence- 
forth, we shall proceed to ascertain the precise 
terms upon wliicli remission of sins and the gift 
of the Holy Spirit are offered to the alien sinner 
as such, and upon which eternal life is offered to 
Christians as such, under the Christian dispen- 
sation. In the light of the Holy Scriptures, the 
terms, pardoned, saved, forgiven, heal, are equal 
to forgiveness of sins, blotting out of sins, remis- 
sion of sins. The term converted is not equiva- 
lent to these, and should never be used inter- 
changeably with them. Let a few examples 
suffice : " Lest at any time they should see with 
their eyes, and hear with their ears, and should 
understand with their heart, and should be con- 
verted, and I should heal them." (Mattxiii: 15.) 
Again : " Lest at any time they should be con 
verted, and their sins should be forgiven them. 
(Mark iv : 12.) Once more : " Repent ye, there- 
fore, and be converted, that your sins may be 
blotted out." (Acts iii : 19.) 

It is evident, from these passages, that conver- 
sion is indispensable to, and necessarily precedes 
healing, forgiveness and blotting out of sins, and, 
therefore, does not mean the same thing. Hence, 
no conversion, no healing, nor forgiveness of sins, 
nor blotting out of sins. These deiinitions 
understood, we are prepared to consider the 
last words that our Divine Benefactor — the Son 
of God — uttered while here on earth ; to give 
power and efficacy to which he had but a short 
time previous shed his own innocent, precious 
blood. But for the infallibility of the Divine Son 
of God, well might all nations have trembled for 



55 



172 UNIFORMITY OF THE C0:N'DITI0I^S 

fear tliat a wrong word might be used in express- 
ing tlie conditions upon which the great, the 
divine legacy, is to Ibe inherited. But Jesus was 
perfect master of language, and was the Sover- 
eign of heaven and earth. Besides, when we 
consider the love of God, as manifested to a 
dying world in the gift of his only and beloved 
Son, and the fact that our blessed Saviour pur- 
chased this inheritance with his own precious 
blood, and then consider the vastness of the 
legacy, together with the assurance that he 
"willeth not the death of any, but rather that 
all should turn and live, " and that " he tasted 
death for every man," how unaccountably 
strange it would be if the Son of God, the Great 
Testator, should bequeath this great legacy upon 
conditions too vague to be understood, too insig- 
nificant to be essential, or too impracticable to be 
complied with by man without his supernatural 
aid directly from heaven, and then withhold this 
power from many, and then disinherit and con- 
demn them for not complying ! From no other 
source can any man under the whole canopy of 
heaven derive any sufiicient authority to propound 
pardon to all nations in tlie name of Jesus than 
from the last commission. Hence, it follows, irre- 
sistibly, that all men, from the giving of the last 
commission, have been only authorized to pro- 
pound pardon on the terms or conditions therein 
expressed. Then, in view of the importance of 
our Saviour's final commission, let us read it 
with careful and prayerful attention : " All power 
is given unto me in heaven and in earth. Go ye, 
therefore, and teach all nations, baptizing them 
in the name of the Father, and of the Son, and of 



OF THE WILL. 173 

the Holy Gliost; teaching them to observe all 
things whatsoever I have commanded yon ; and, 
lo, I am with you alway, even nnto the end of 
the world." (Matt xxmi: 18-20.) "And he 
said nnto them, Go ye into all the world, and 
preach the gospel to every creatnre. He that 
believeth and is baptized, shall be saved ; but he 
that believeth not, shall be damned." (Mark, xvi : 
15-16). " Thus it is written, and thus it behooved 
Christ to suffer, and to rise from the dead the 
third day, and that repentance and remission of 
sins should be preached in his name, among all 
nations, beginning at Jerusalem." Now, these 
tliree witnesses do not use precisely the same 
words in recording the last commission ; but 
instead of the least semblance of contradiction, 
they perfectly corroborate each other. Taking 
them altogether, we learn the duty of the 
apostles, the duty of those to whom they are 
sent, and the object to be accomplished. First : 
as to the duty of the apostles ; from Matthew 
we learn that they are to teacli all nations, bap- 
tizing them, and then to teacli them. Teacli, as 
here used, simply means to preach. 

From Mark we learn what they are to preach. 
" Go preach the gospel to every creature." There- 
fore, what Matthew means by teach, Mark ex- 
presses clearly by ^'preach the gospel. ^^ Secondly : 
as to the duty of those to whom they are sent; Mark 
adds : " He that believeth and is baptized." Here 
he harmonizes with Matthew, and adds belief. 
But still further, and beyond what we learn from 
Matthew, Mark adds — Thirdly : The objecfc to 
be accomplished ; '' Shall be saved : but he that 
believeth not, shall be damned." So we see per- 



174 UNIFORKITY OF THE CONDITIONS 

feet harmony between tliem. Hence, putting 
their testimonies together, we have tlms far, as 
to the duty of the apostles, preaching the gospel 
and baptizing the believers into the name of the 
Father, and of the Son, and of the Holy Ghost ; 
and then to teach them, as baptized believers ; 
and as to the duty of those to whom they are 
sent — belief Siiid baptism; and as to the object, 
or result — salDation to him who believes and is 
baptized ; but damnation to him who belie'Ges not. 
Of course, the unbeliever is contemplated as not 
afit subject for baptism, and therefore, persisting 
in unbelief, he shall be damned. Hence, we 
have, thus far, stating the items simply, in their 
regular order — teacliing or preacliing the gospel, 
belief or faitli^ baptism^ salvation and damna- 
tion. But, in perfect harmony with all this, we 
learn, from Luke's testimony, the additional 
item — repentance. We also learn, that what 
Mark means by ^'^ saved, ^^ Luke expresses b}^ 
"remission of sins." Luke also informs us that 
this great work of offering salvation to " all na- 
tions^^^ in the '•'name''' of Clirist^ is to begin " at 
Jerusalem. ^^ We now have the great and last 
commission entirely before us. Kow, let us 
sum up the whole matter and state the items 
again, and simply in their legitimate order: 
(1,) Teaching or preaching ; (2,) faith ; (3,) repent- 
ance ; (4,) baptism ; (5,) remission of sins ; and 
(6,) damnation to the persistent unbeliever. 

We invite special attention, just here, to some 
of the important respects in which this great and 
last commission differs materially from former 
commissions. The last commission did not go 
forth to all nations until the whole plan of salva- 



OF THE WILL. 175 

tion, througli Jesus Christ, was fully consum- 
mated, because it could not. (Luke xxiv : 46-47.) 
Former commissions went forth and were carried 
out to the completion of their ultimate objects 
before the plan of salvation, through Jesus 
Christ, was consummated, and, of course, were 
entirely different and are not in force since the 
last commission went into effect. (2.) The last 
commission extends to all nations^ and offers 
salvation uniformly in the name of Jesus Christ ; 
and it began at Jerusalem. The former were 
restricted to the ^^lost slieep of tJie house of Israel ^^'' 
did not offer salvation in the name of Christ, and 
began in the loilderness of Judea. The last com- 
mission is the only commission given by divine 
authority that offers salvation to the Gentiles. 
Hence, he of the Gentiles^ who would be saved, 
must come to the last commission. This is the 
only commission that offers salvation in the name 
of Jesus^ and, therefore, Peter, acting under it, 
says: "For there is none other name under 
heaven given among men, whereby we must be 
saved." (Acts iv : 12.) " To him give all the 
prophets witness, that through his name whoso- 
ever believeth in him shall receive remission of 
sins." (Acts X : 43.) Therefore, whosoever would 
be "saved" — receive "remission of sins," in the 
name or by the authority of Jesus — must come 
to the last commission: that "law," the "word 
of the Lord" that went "forth from Jerusalem," 
as spoken by Isaiah and Micah. 

This last Commission is Heaven's Geeat 
Statutoey Law of Paedon to alien sinners 
under the Christian dispensation, and, as such, 
it was given by competent authority — ^by Jesus 



176 UISTFORMITY OF THE CONDITIO]N'S 

Christ — who had " all power in heaven and in 
earth ;" and was, therefore, ratified in heaven, in 
whose archives it stands recorded to-day, and 
will there stand recorded as the great umpire in 
the judgment. Therefore, as a statutory law, it 
never can be repealed, amended nor changed, in 
whole nor in part, by any less authority than 
that which made it such. Our Saviour, speaking 
of the law of Moses, said : " One jot or one tittle 
shall in nowise pass from the law till all be ful- 
filled." (Matt, v: 18.) Every jot and tittle of 
the old law did remain in full force until it accom- 
plished that whereunto the Lord sent it, when it 
was nailed to the cross and taken out of the way, 
to give place for the new, as we have seen. 
Therefore, is it not reasonable to conclude that 
every jot and tittle of the new law, especially 
Heaven's Statutory Law^ should remain in full 
force until it shall have accomplished that where- 
unto the Lord has sent it? Surely, God is as 
jealous of his law, given by his Son, as he was 
of that given by Moses ! " He that despised 
Moses' law died, without mercy, under two or 
three witnesses ; of how much sorer punishment, 
suppose ye, shall he be thought worthy, who 
hath trodden under foot the Son of God, and 
hath counted the blood of the covenant, where- 
with he was sanctified, an unholy thing, and hath 
done despite unto the Spirit of grace ? " (Heb. 
X : 28-29.) " See that ye refuse not him that 
speaketh : for if they escaped not who refused 
him (Moses) that spake on earth, much more 
shall not we escape, if we turn away from him 
(Christ) that speaketh from heaven." (Heb. xii : 
25.) O, what audacity! yea, what a fearful 



OF THE WILL. 177 

thing for any man, or set of men, or even the 
whole world combined, to count as non-essential, 
to substitute instead, disarrange, or in any way 
disregard, or make void, all, or even the smallest 
part of High Heaven's Statutory Law ! Permit 
me to say, with reverence and veneration, that, 
in view of all the premises, the holy angels of 
heaven have not authority to change this law; no — 
but may I say more ? Yes, permit me to say, 
in vindication of the great plan of salvation, that 
even the God of heaven cannot change this, his 
great Statutory Law, and be consistent with him- 
self, until it has accomplished that whereunto he 
has sent it. Every j ot and tittle of it till then shall 
remain as immutable as the throne of Jehovah. 
How great, then, must be the responsibility rest- 
ing upon him who would undertake to propound 
pardon to alien sinners under the Christian dis- 
pensation ! How careful should all be to occupy 
the very safest ground possible in reference to 
this great and important matter, the consequences 
of which reach into eternity ! This last commis- 
sion is the great amnesty proclamation to the 
world ; and, as such, it contains the conditions 
upon which Jesus, the Great King, proposes to 
pardon rebels against his government. Hence, 
he who complies with these conditions, in the 
manner prescribed, has the assurance of the word 
of Him who cannot lie that he is pardoned. ISTot 
only so, but this great commission is the last law 
that Heaven ever gave, offering pardon to alien 
sinners. As such, it extends to all nations, and 
shall remain in fall force, " even unto the end of 
the world." " The last law enacted by competent 
authority always repeals all former laws and 



178 UNIFORMITY OF THE CONDITIONS 



?? 



parts of law wherein tliey conflict with it. 
Blackstone. This being so — and none will deny 
it — all are irresistibly compelled to come to this, 
the last law, to propound pardon to alien sinners 
under the Christian dispensation. This is the 
first section of the last Will of Jesus, the G-reat 
Testator, which he confirmed by his death, and 
committed into the hands of his chosen Executors, 
telling them to " tarry in Jerusalem " until they 
were endued with power from on high, to qualify 
them to open, read and execute it. As such, it 
contains the conditions clearly stipulated therein, 
upon which he bequeathed that particular part 
of the great legacy which consists of the remis- 
sion of sins and the gift of the Holy Spirit, with 
which conditions the alien sinner is required to 
comply, upon which he comes to the promises. 
Otherwise, he is disinherited. That there is a 
difference in the religious world, among professed 
Christians, in regard to the last commission — 
the law of pardon to the alien sinner under the 
Christian dispensation — is a deplorable fact, for 
which we apprehend that a fearful account will be 
required in that great day of adjudication. But, 
while there is a material difference, yet nearly all 
are agreed that the last commission authorizes 
men to preach, require faith, repentance and 
baptism, and to promise pardon. But, the 
order in which these several items legitimately 
occur in the divine arrangement, is that about 
which there is a radical difference ; and we fear 
that it is ruinous in some of its legitimate tend- 
encies. There are tliree different orders in the 
arrangement of these jir)e items that we have 
already found to be contained in this commission, 



OF THE WILL. 179 

wliich, as we have seen, nearly all claim. These 
three different orders are the Pedobaptists, the 
Baptists, and the Christians. First — Pedobap- 
tist Order : (1,) Baptism ; (2,) preaching ; (3,) re- 
pentance ; (4,) faith ; and (5,) remission of sins. 
All consistent Pedohaptists must admit that it is 
their rule, and the legitimate tendency of their 
teaching and practice, to baptize in infancy, and 
of course before teaching. Hence, for the Pedo- 
baptists to baptize an adult who has been taught 
and believes, is an exception to their rule, and the 
legitimate tendency of their teaching and practice, 
and is only an exception to their or<5er,as here sta- 
ted. Therefore,it appears, we have stated their order 
fairly. But, how can they find, in the last com- 
mission, one order for the infant and a different 
order for an adult? Second — Baptist Order : (^^) 
Preaching ; (2,) repentance ; (3,) faith ; (4,) re- 
mission of sins ; and (5,) baptism. Third — 
Christian Order: (1,) Preaching; (2,) faith; (3,) 
repentance ; (4,) baptism ; (5,) remission of sins. 
Each of these orders are claimed, by its advocates, 
to be according to the order of divine arrange- 
ment. Hence, since they differ so widely and so 
materially, they cannot all be right. So long as 
we rely upon what fallible, uninspired men say 
about this matter,we shallnever be able to determine 
which is right. Then, let us turn from all that 
uninspired men have ever said and written on 
this important subject to the infallible teaching 
of the unerring Spirit of God, by whom the 
apostles were expressly guided into all truth in 
their subsequent teaching under the last commis- 
sion, which, as we have seen, they were to begin 
at Jerusalem, after they were endued with the 



180 UNIFORMITY OF THE CONDITIONS 

Holy Spirit to guide them into all truth in 
carrying out the great work assigned them in this 
commission. But, before we go to the great 
sacred metropolis, to learn how the plenipotentia- 
ries of Christ on earth, guided by the Holy Spirit, 
decide this question, we shall state, in anticipa- 
tion, the legitimate order of concomitants that 
enter into and make up the gospel plan of salva- 
tion, or the divine arrangement of the law of 
pardon to the alien sinner, fully and minutely, 
as may be found in the Christian Scriptures, 
based on the last commission and the Acts of Apos- 
tles. As we are writing for the information and wel- 
fare of our readers, in time and in eternity, and 
for the vindication of the great cause of human 
redemption, we make this statement, that the 
order of arrangement may appear perfectly 
legitimate and peculiarly adapted to the alien 
sinner just as lie is. In reference to "the gospel 
of Christ " — " the power of God unto salvation to 
every one that believeth : to the Jew first, and also 
to the Greek" (Rom. i : 16) : 

First — Order of arrangement as to the apostles : 
(1,) The gospel in fact transpired ; (2,) the apostles 
believed it ; (3,) apostles received it ; (4,) apostles 
were inspired to preach it ; (5,) apostles preached 
fully the gospel of Christ, " with the Holy Ghost 
sent down from heaven;" (6,) apostles baptized 
penitent believers "in the name of the Father, 
and of the Son, and of the Holy Spirit;" (7,) 
apostles taught baptized believers how to live the 
life of the Christian. 

Second — Order of arrangement as to those to 
whom the apostles were sent : (1,) The gospel in 
fact transpired for them ; (2,) the whole gospel of 



OF THE WILL. 181 

Clirist was preaclied to them ; (3,) it was heard 
by tliem ; (4,) it was believed Iby tliem (command) ; 
(6,) their hearts were purified, changed by faith 
(result, Acts xv : 9) ; (6,) they had godly sorrow 
(resnlt) ; (7,) they repented (command, Acts ii : 
38 ; result, 2 Cor. vii : 10) ; (8,) they prayed 
(result, Acts ix : 11) ; (9,) they confessed Christ 
(example, Acts viii : 37) ; (10,) they were baptized 
(command, Acts ii : 38 ; xxii : 16) ; (11,) they re- 
ceived remission of sins, the gift of the Holy Spirit 
and the hope of eternal life (promises. Acts ii : 
38); (12,)they rejoiced (effect, Acts xvi: 34 — viii: 39.) 
Hence, the gospel plan of salvation consists of 
facts to be believed, commands to be obeyed, and 
^promises to be enjoyed, interspersed with peculiar, 
legitimate results. Paul says : " For I am not 
ashamed of the gospel of Christ : for it is the 
power of God unto salvation to every one that 
believeth ; to the Jew first, and also to the G-reek." 
(Rom. i : 16). But, in order that the gospel of 
Christ prove to be the poioer of God unto salva- 
tion — really result in that end — (1,) it must trans- 
pire and exist ; (2,) it must be preached ; (3,) it 
must be heard (Rom. x : 14-17) ; (4,) it must be 
believed ; and (5,) it must be obeyed. Hence, in 
the gospel plan of salvation, we have — (1,) the 
gospel of Christ in fact (1 Cor. xv : 1-4) ; (2,) we 
have the gospel of Christ in command, as in the 
last commission and Acts of Apostles ; (3,) we 
have the gospel of Christ in form (Rom. vi : 1-17 ; 
Col. ii : 12) ; (4,) we have the gospel of Christ in 
promise — ^which is remission of sins, the gift of 
the Holy Spirit, and the hope of eternal life — of 
an abundant entrance into the everlasting King- 
dom of our Lord and Saviour Jesus Christ, which 



182 UNIFORMITY OF THE co:nditio:ns 

hope is realized on conditions (2 Pet. i : 5-12 ; Kev. 
xxii : 14). 

We hope the reader will be so indulgent as to 
examine minntely all these statements, and read 
carefully the Scriptures referred to. We are now 
prepared to return to Jerusalem, that we may 
ascertain what the apostles preached in carrying 
out the last commission, what effect their preach- 
ing had, and how sinners were saved by the 
gospel of Christ; or, in other words, how they 
became the inheritors of the great legacy. Just 
here, we earnestly recommend the anxious inquirer 
after salvation to read the last chapter of Luke, 
in connection with the first and second chapters of 
the Acts of Apostles, that he may thereby gain 
information that is indpensable to a correct under- 
standing of the gospel plan of salvation. More 
information maybe gained from this portion of the 
living oracles than from any other in regard to that 
most important epoch that ever dawned upon the 
world, viz : The Beginning of the Christian Dis- 
pensation — the Beginning of the Gospel Plan of 
Salvation. Here, the Son of Righteousness arises 
with healing in his beams; the darkness of the star- 
light,the moonlight and the twilight,is dispelled by 
the gushing forth of the perfect sunlight of the 
Christian age — the vail that had hitherto be- 
dimmed the vision of men having been taken 
away, that " the light of the glorious gospel of 
Christ, who is the image of God, should shine unto 
them." Here, when all is in a state of chaotic con- 
fusion, much resembling that which existed when 
God said, " Let there be light," the perfect light of 
the inspiration of the Holy Spirit shone in the hearts 
of the apostles and enabled them to give " the 



OF THE WILL. 183 

light of the knowledge of the glory of God in the 
face of Jesus Christ." (See 2 Cor. iv : 4-6.) Here, 
in the city of Jerusalem, on the day of Pentecost, 
in the midst of the dazzling splendor of the light of 
inspii'ation, the apostles speak in languages that 
they had never before learned, " the wonderful 
words of God :" on account of which the assembled 
multitudes are confounded and amazed, and by 
which their attention was attracted. The apostle 
Peter briefly explains these phenomena, and then 
enters properly, for the first time, upon the great 
work assigned him in the last commission — that 
of preaching the gospel of Christ. True to the 
trust committed to him, he preaches the death, 
burial, resurrection, ascension and coronation of 
Christ and the descent of the Holy Spirit. Yes, 
after most profound arguments and indubitable 
testimony in support of the great facts of the gos- 
pel, he reaches the climax — " Therefore, let all the 
house of Israel know, assuredly, that God hath 
made that same Jesus, whom ye have crucified, 
both Lord and Christ." (Actsii: 36.) "Now, when 
they heard this, they were pierced in their heart, 
and said unto Peter and the rest of the apostles, 
' Men and brethren, what shall we do ? ' " (Yerse 
37.) Here, first in order, we find preaching — 
preaching the gospel. Hence, the apostles are true 
to their trust. The people Tiear. "And when they 
heard this, they were pierced in their heart." 
Here, we have unmistakable evidence of faith — 
the second in order of the five principle items. 
" Faith comes by hearing." (Rom. x : 17.) Here, 
their hearts are changed, filled with conviction 
and godly sorrow ; and fully believing that Jesus, 
whom they crucified, was made both "Lord 



184 UJS^irORMITY OF THE COI^DITIOlSrS 

and Christ," tliey see themselves as condemned, 
guilty sinners. Yes, now they fully believe what 
they previously regarded as false, and,consequent- 
ly, call upon these Galileans, whom they formerly 
hated, to know what they must do. Surely, they 
now believe, with all their heart, that Jesus is 
the Christ, the Son of God. But, are they par- 
doned ? Ceretainly not. Then, faith only is not 
sufficient. 

These persons have faith in Christ, changed 
hearts, godly sorrow and conviction, when they 
ask, "Men and brethren, what shall we do?" 
Now, loJiat must such persons do — and/br what f 
Let the Holy Spirit answer: "Repent" (third 
item in the order ; here, the order of faith and 
repentance is settled, believers are commanded 
to repent) and be baptized (fourth item in the 
order), every one of you, in the name of Jesus 
Christ, for the remission of sins (fifth item in the 
order), and ye shall receive the gift of the Holy 
Ghost." (Verse 38.) Hence, the divine arrange- 
ment of the order of the five items that necessa- 
rily enter into the gospel plan of salvation is 
fairly made out. It is — (1,) Preaching ; (2), faith ; 
(3), repentance ; (4,) baptism ; (5,) remission of 
sins. Here, we find the place and the conditions 
of remission of sins. This is the arrangement 
of the Holy Spirit, and perfectly agrees with 
that of the last commission, which has been de- 
lineated. Therefore, according to the gospel plan 
of salvation, the alien sinner must hear the gospel, 
must heliexe with all his heart that Jesus is the 
Christ, the Son of the living God : must repent 
of all his sins, and must he Tjaptized ; then and 
there he comes to the 'promise of remission of 



OF THE WILL. 185 

sins and tlie gift of tlie Holy Spirit, and the liope 
of eternal life. Bnt, here let ns state Peter's 
answer, xerhatwi, and examine it, briefly (verse 
38): " Repent and he baptized, every one of you, 
in the name of Jesns Christ, for the remission of 
sins, and ye shall receive the gift of the Holy 
Grhost." That these persons believed, with all 
their heart, that Jesus was the Christ, the Son of 
God, when their question was thus answered, 
cannot successfully be denied. Hence, since this 
answer was applicable to tJiem, as believers, it 
was, and is, to all others as such, under the 
Christian dispensation. Here, we find wJiat they 
are commanded to do, and for wliatf The hein- 
ousness of their sins having just been charged 
and proved upon them, in view of their lost con- 
dition, they desire, above all things, the remis- 
sion of their sins. The Holy Spirit, well knowing 
this, told them just wliat to do to obtain remission 
of sins, together with the gift of the Holy Ghost. 
Clearly, the thing sought and promised is remis- 
sion. This is promised on two other conditions 
besides the faith they already had: "Repent 
and be baptized, * ^ ^ for remission." Here, 
repent and be baptized are joined together by 
the copulative and^ as the conditions yet to be 
performed for remission^ the object souglit and 
promised. But, some say that they were com- 
manded to repent, in order to remission, and to 
be baptized because q/ remission. This is putting 
asunder what God hath joined together : "What 
God hath joined together, let no man put asun- 
der." Now, the preposition for in this passage 
connects remission — the object sought and prom- 
ised — with both repent and he baptized — the two 

13 



186 UNIFOEMITY OF THE CONDITIONS 

acts to Ibe performed. Hence, its use is tlie same 
in reference to eacli ; and, therefore, its meaning 
is tlie sam^e in reference to eacTi. Then, in refer- 
ence to both and eacli of these acts^ it has here 
but one meaning^ and hence but one use. It can 
have no more. Jience, if it means because of re- 
mission^ in reference to the act — he baptized — it 
also means because of remission^ in reference to 
the act — repent. Therefore, Peter commanded 
the believing Pentecostians to repent, because 
their sins were pardoned! This is simply ab- 
surd. It is common for persons to rejoice^ be- 
cause of remission of sins, rather than to repent. 
But all agree that they were commanded to 
repent, in order to remission of sins. There- 
fore, all must agree that they were commanded 
to be baptized in order to remission of sins. The 
conclusion is inevitable, that ^^ for^^ in this pas- 
sage, means in order to. Hence, these believers 
on Christ, every one, were commanded to repent 
and be baptized in the name of Jesus Christ for 
{in order to) the remission of sins and the gift of 
the Holy Spirit. Hence, all believers in Christ, 
who have not done so, are required to do the 
same things, in order to the obtaining of the 
same promises. This we shall henceforth demon- 
strate. 

Thus we find that, as commands, faith, repent- 
ance and baptism constitute the law of pardon 
to the alien sinner under the Christian dispensa- 
tion. Hence, in compendium, the gospel plan of 
salvation consists of facts ^ commands and prom- 
ises : 

1. The facts are to be believed. 2. The com- 
mands are to be obeyed. 3. The promises are 
to be enjoyed. 



OF THE WILL. 187 

1. The facts are three — the death, Iburial and 
resurrection of Christ. By these three great 
facts is proved the grand trutli that " Jesus is the 
Christ, the Son of the living God — the rock on 
which Christ said he would build his Church. 
(Matt, xv^i : 18.) 

2. The commands are three — faith, repentance 
and haptisni. Faith changes the alien sinner's 
meios and heart ; repentance changes his conduct; 
baptism changes his state. Thus changed in 
views, in heart, in conduct and in state, he is 
scripturally, soundly and thoroughly converted. 
Then, and not till then, does he come to the 

jpromises. 

- 3. The promises are three — remission of sins, 
the gift of the Holy Spirit and the hope of eter- 
nal life. Whereas, he was an alien in the king- 
dom of darkness, now he is a citizen in the 
kingdom of God's dear Son. The three com- 
mands — faith, repentance and baptism — are 
clearly set forth in the last commission and in 
the subsequent preaching under it, as recorded in 
Acts of the Apostles. Hence, they constitute 
clearly the commands of the law of pardon to 
the alien sinner under the Christian dispensation. 
I would here remark that the law of pardon to 
the erring Christian is faith, repentance and 
prayer. (Acts viii : 13-24 ; 1 John i : 8-10 — ii : 1-3 ; 
Rev. ii : 4-5, 16 — iii : 3, 19-20.) Other passages might 
be cited as applying to erring Christians, but 
these are sufficient. No Scriptures of similar 
import are ever properly applied to the alien 
sinner. Hence, the necessity that this distinction 
be always strictly regarded, that the two laws of 
pardon, respectively, be properly applied. But, 



188 UNIFORMITY OF THE C0:NDITI0]^S 

wMle we contend, strenuously, for faith, repent- 
ance and baptism as tlie command, in the com- 
pliance with which the alien comes to the promise 
of pardon, we also contend, with equal tenacity, 
for the legitimate, accompanying results and 
examples, as before enumerated : as well as for 
all the concurring causes and instrumentalities 
that in anywise enter into the gospel plan of sal- 
vation, such as the grace of God, the blood of 
Christ, the death of Christ, the resurrection of 
Christ, hope, the work of the Holy Spirit, etc. 

" By the grace of Grod, Jesus tasted death for 
every man," shed his blood to " cleanse from all 
sin," and "rose from the dead for our justifica- 
tion." But for the work of the Holy Spirit, this — 
the gospel — would not have been preached, heard, 
believed nor obeyed : and, hence, no sinner could 
have been saved, could have hoped. Hence, as the 
only safe Rule : When, in the Scriptures, salva- 
tion is predicated of any number less than all 
the commands, results, examples, causes and 
instrumentalities that in anywise enter into the 
gospel plan of salvation, those not mentioned 
are implied. 

Observe this rule, and the whole of the gospel 
plan is included^ and all is harmonious. Disre- 
gard this rule, and a part of the plan of salva- 
tion is excluded^ and all becomes a medley of 
contradictions, and infidelity is the result. Now, 
since faith, repentance and baptism are all fully 
set forth in the last commission, and the begin- 
ning of the apostles' work under it, as the law of 
pardon to the alien, I would most solemnly ask, 
By what rule may the alien sinner come to the 
promise of pardon without complying with all 



OF THE WILL. 189 

these commands, and have the sure evidence of 
God's word that he is pardoned, and have the 
sure evidence of the Spirit itself bearing witness 
with his spirit that he is a child of God ? Surely, 
no one, who has a proper regard for God's word, 
will contend for any less than these, until he is 
satisfied that all these do not enter into the law 
of pardon. Neither will any such one contend 
for pardon in any other way until he is satisfied 
that this is not the Lord's way. But, here let me 
say, in anticipation of the additional proof yet 
to be adduced, in the fear of God, and in view of 
the salvation of my fellow-travelers to the judg- 
ment, that not a single instance can be clearly 
shown, from the entire history of the preaching 
of the apostles under the last commission, where 
alien sinners came to the promise of pardon in 
any other way, or in the absence of any of these 
conditions. Hence, the conditions of the Will, 
thus far, are harmonious. All are saved alike, 
on precisely the same terms. It is not now like 
it was before the death of the Testator. His 
will is confirmed by his death, and is in force 
now, and hence its conditions are the same in all 
cases. He does not now dispense his blessings 
to one in one way, and to another in a different 
way, as he did before his death, as was shown in 
our first and second chapters. To talk about any 
instance before the death of the testator as a 
model case, either of pardon of sins or of salva- 
tion in the kingdom of ultimate glory, under the 
Christian dispensation, is simply absurd. Better 
contend for the cases of Enoch and Elijah, who 
were translated and did not see death, as a model 
of exemption from physical death, than to con- 



190 UNIFOEMITY OF THE CONDITION'S 

tend for the case of the thief on the cross as a 
^^ model case of conversion" and salvation in the 
kingdom of ultimate glory : for there were two 
of the former and Ibut one of the latter. 

May the happy day speedily come, when the 
gospel plan of salvation shall be preached hy 
every preacher throughout the length and breadth 
of the land, just as it was by the inspired apostles 
under our Lord's last commission — that it may 
yet prove to be, as when preached anciently in its 
purity and simplicity, " the power of God unto 
salvation !" 

Thus may the gospel of Christ be extended. 

Till all may hear the tidings of salvation 

Throughout the islands of the sea — 
Till all in grateful admiration 

To Jesus Christ shall bend the knee! 



OF THE WILL. 191 



CHAPTER X. 

UJS^IFOEMITY OF THE COl^DITIOI^S OF THE WILL 
UPOI^ WHICH THE GREAT LEGACY — EEMISSIOIf 
OF SIN^S, THE GIFT OF THE HOLY SPIRIT AIS"© 
ETERNAL LIFE — IS BEQUEATHED. 

Basis — " What must I do to he saved? ^^ Lydia 
and the Jailer (Acts xvi). The Pente- 
costiaiis (Acts ii). Saul of Tarsus (Acts, 
chapters ix, xxii and xxvi). 

Proposition" First — After tJie New and Perfect 
Will, Confirmed hy the Death of the Testator 
( Christ), is Committed into the Hands of the 
Executors {Apostles), and they are Endowed 
with Power to Execute it, the Conditions 
upon which the Legacy is Bequeathed are 
the Same in All Cases. 

■ir 

^|N the first place, God graciously did/br man 
31 all that man could not do for himself. 
T " While we were without strength, in due 
time Christ died for the ungodly." " God sent 
not his Son into the world to condemn the world, 
but that the world through him might be saved." 
" Christ Jesus came into the world to save sin- 
ners." Hence, in order that the world, through 
Christ, might be saved, it was necessary that 
" he, by the grace of God, should taste death for 
every man." Yes, " Christ died for our sins, 



192 UWIFOEMITY OF THE CONDITIOITS 

according to tlie Scriptures, was buried, and rose 
again the third day." " Thus it is written, and 
thus it behooved Christ to suffer and to rise from 
the dead the third day, and that repentance 
and remission of sins should be preached in his 
name among all nations, beginning at Jerusalem." 
After God graciously devised and transmitted 
the plan of salvation, through the death, burial 
and resurrection of his Son, he sent the Holy 
Spirit to execute it. But, when the Holy Spirit 
came, he required man to do something. Hence, 
man is required to co-operate with God, in order 
that he be saved according to God's plan. 

Ood is not going to do for man what he has 
required m,an to do for himself. We have seen 
clearly, from the great commission and the first 
preaching done by the apostles acting under it, 
that man is required to believe, to repent and to 
be baptized. God will not believe for man nor 
repent for him, nor be baptized for him : but he 
has graciously promised, on man's obedience to 
this, the law of pardon, to do for him what he 
cannot do for himself. He has promised him 
remission of sins, the gift of the Holy Spirit and 
the hope of eternal life. But, he does not propose 
to bless man in disobedience. ''This do, and 
thou shalt live." We now propose to show, still 
further, the harmony of the plan of salvation 
under the Christian dispensation — that all alien 
sinners are ssived just alike — -by referring to some 
other cases of salvation that occurred under the 
preaching of the inspired apostles. 

In our last chapter, we found, by an examina- 
tion of the great commission and the first preach- 
ing of the apostles under it, guided by the Spirit 



OF THE WILL. 193 

into all trutli, that the follovfing items clearly 
existed, as necessary to tlie salvation of the 
Pentecostians : (1,) The preaching of the gospel ; 
(2,) faith ; (3,) repentance ; (4,) baptism. These 
i'onr items existed as necessary to their salvation. 
As we proceed, let ns bear in mind the following 

Rule : All the items that are found clearly to 
exist in any given case of salvation^ as necessary 
thereto, are necessarily iniiplied in all other cases, 
though they are not mentioned. 

jN'ow, from the Lord's last commission and the 
case of the Pentecostians, we have clearly shown 
that the following five items do necessarily exist 
in the gospel plan of salvation, and that in the 
order in which we here state them : (1,) Preach- 
ing; (2,) faith; (3.) repentance; (4,) baptism; 
and (5,) pardon. 

Hence, I have now fairly and clearly made out, 
from each and both of these cases, a Uj^ieoe^ 
Model of the plan of salvation for general appli- 
cation under the Christian dispensation. Now, 
let us proceed to the examination of other cases 
of salvation by this Model and Rule. Here, let 
the important question be propounded by the 
following classes of alien sinners, respectively, 
under the Christian dispensation ? 

" What must I do to be saved ? " 

Class 1st — The UnMiever. Class 2d — The 
Believer. Class 3d — The Penitent Believer. 

All must admit this classification. This classi- 
fication designates each class respectively, as to 
particular state, character or condition. We 
shall see that each of these classes, respectively, 
propounds this important question with reference 



194 UJS^IEOEMITy OF THE CONDITIOlSrS 

to pardon : Class 1st — l^ow, for the Fiest 
Class, let iis go to Acts xvi : 30 : " And brought 
them out, and said. Sirs, what must I do to he 
saved ?" Beginning at the ninth verse, we find 
that Paul, in a vision, saw a man of Macedonia, 
who said : " Come over into Macedonia, and help 
us." Macedonia was a Roman province. So 
they went to Philippi, the chief city of that part 
of Macedonia. At the 20th and 21st verses, we 
learn that the citizens of that place were Romans. 
Hence, they were lieafhens. The reader will 
please bear this in mind. Philippi must have 
been situate on a river. Hence, they resorted by 
a river side, where prayer was wont to be made, 
and they spoke unto the women who resorted 
there. They must have spoken the gospel of 
Christ (see verse 10th) : " Assuredly, gathering 
that the Lord had called us to preach the gospel 
unto them." Hence, if true to their trust, they 
preached the gospel as the Lord had called them 
there to do. In preaching the gospel, they 
preached the whole gospel plan of salvation to 
these women. Among them "was a certain 
woman named Lydia, w^hose heart the Lord 
opened, that she attended unto the things which 
were spoken of Paul" — ^that is, she obeyed the 
gospel. Yes, they baptized her and her house. 
Surely, they did not baptize them without faith 
and repentance! "Yes," says one, "I freely 
admit that Lydia believed and repented, but they 
must have baptized her children without faith or 
repentance, for they were not capable of either." 
Are you sure of that ? (See verse 40.) "And 
they went out of the prison, and entered into the 
house of Lydia : and when they had seen the 



OF THE WILL. 195 

brethren, tliey comforted tliem and departed." 
They were capable of being comforted (religious- 
ly), and, of course, were capable of believing 
and repenting. Hence, there were no children 
among the brethren baptized : i. e., infants. 
Lydia was a long way from home, peddling. I 
would reasonably suppose that she had burden 
enough without her little ones, and left them at 
Thyatira, where she lived, if she had any. Then, 
since such objectors contend that Lydia believed 
and repented, they must grant that the "brethren" 
of her house, whom Paul and Silas "comforted," 
did the same things. Hence, here we lind faith, 
repentance and baptism — the saQiie law of pardon 
that we found required in the last commission, 
and obeyed by the Pentecostians. Here is the 
Model conformed to. Here the Rule holds good. 
Here is the tliird corroborant witness in proof of 
the uniformity of the conditions of the witl. 

As they continued from day to day to resort to 
this river side, there was "a certain damsel, 
possessed with a spirit of divination, that brought 
her masters much gain by soothsaying: the 
same followed Paul and us (says the historian), 
and cried, saying : These men are the servants of 
the most high God, which show unto us the way 
of salvation." This cry was very signihcant, and 
had a great bearing on the citizens of Philippi, 
who understood that the G-od of the Jews was 
the most liigTi God, i. e., superior to all other 
gods. The damsel persistently cried, ''^ These 
men are the servants of the most liigli God^ 
which show unto us {lieatliens) the loay of salva- 
tionP Paul commanded the unclean spirit, in 
in the name of Jesus Christ, to come out of her. 



196 UNIFOEMITY OF THE CONDITIONS 

And lie came out of her tlie same hour." Here 
is a miracle performed in the name of Jesus 
Christ. This is very significant. "And when 
her masters saw that the hope of their gains was 
gone, they caught Paul and Silas, and drew them 
into the market place unto the rulers, and brought 
them to the magistrates, saying : These men, 
being Jews^ do exceedingly trouble our city, and 
teach customs which are not lawful for us to re- 
ceive, neither to observe, being Romans. And 
the multitude rose up together against them ; and 
the magistrates rent off their clothes and com- 
manded to beat them. And when they had laid 
many stripes upon them, they cast them into 
prison, charging the jailer to keep them safely: 
who, having received such a charge, thrust them 
into the inner prison, and made their feet fast in 
the stocks." l^ow, all this uproar of trying these 
'^servants of the most Mgli God," who were 
showing them the "way of salvation," tearing off 
their clothes, and laying many stripes on their 
naked, innocent backs, and thrusting them into 
prison, was well calculated to make a deep im- 
pression on this jailer into whose custody they 
are committed, and he specially charged to keep 
them safely. So, in order to do this, he, in view 
of the furious rage of the rulers and magistrates 
against them, and well knowing that he should 
assuredly be required to suffer the penalty of the 
law, which was deaths in case they should escape, 
takes the precaution, doubtless with unusual 
care, to "thrust them into the inner prison, and 
make their feet fast in the stocks." Not only so, 
but with what extreme care must he have bolted 
every jail door as he passed out through them ! 



OF THE WILL. 197 

All must liave been secure to liis entire satis- 
faction^ for he goes to sleep, not even taking the 
precaution to put his tamp where he could hnd it 
conveniently. "And at midnight Paul and Silas 
prayed, and sang praises unto God : and the 
prisoners heard them. And suddenly there was 
a great earthquake, so that the foundations of 
the prison were shaken, and immediately all 
the doors were opened, and every man's bands 
were loosed. There must have been theee or 
more doors from the inner prison, where Paul and 
Silas were, to the outside of the prison. "And 
the keeper of the prison, awaking out of his sleep, 
and seeing the prison doors open, he drew out 
his sword, and would have killed himself, suppos- 
ing that the prisoners had been lied." This noble- 
hearted heathen, knowing no better as to his 
future state, was going to kill himself, rather 
than incur the disgrace that would accrue to him- 
self and family by being put to death by the 
law. 

"But Paul cried, with a loud voice. Do thy- 
self no harm : for we are all here." This allayed 
all his fears as to the penatty of the law. On be- 
holding such unsurpassed magnanimity as Paul 
and Silas, these servants of the most MgTi God, 
here manifest, by not making their escape ; and 
beholding these wonderful miracles — the great 
earthquake, the shaking of the foundations of 
the prison, the opening of the prison doors, and 
the loosing of the bands which he fastened so 
securely with his own hands ; and as his mind 
runs hastily over the events of the previous day, 
he thinks of the miracle that Paul performed in 
commanding the unclean spirit, in the name of 



198 uisriEORMiTY OF THE co:n^ditions 

one Jesus Christ, to come ont of tlie damsel wlio 
was continnally crying, "These are tlie servants 
of the most high God, who show unto us the way 
of salvation ;" hence, he is assured that all this 
is the work of the viost liigli God; and that these 
men are truly Ms servants^ who, indeed, "show 
unto us the way of salvation.'^^ Hence, overawed, 
as in the very presence of the Jew^s GrOD, in view 
of his lost condition as a sinner, "he called for a 
light, and sprang in, and came trembling, and 
fell down before Paul and Silas, and brought 
them out and said. Sirs, what must I do to be 
saved? (Yerse 30.) Here is an unbeliever in 
Christ propounding the question before us — 
"What must I do to be saved ?" Hence, he is of 
the first class mentioned in the foregoing classi- 
fication. Hence, the appropriateness of the 
answer, "Believe on the Lord Jesus Christ, and 
thou shalt be saved, and thy house." (Verse 31.) 

What is the Model made out from the great 
commission, and the salvation of the Pente- 
costians as to the items necessary to the gospel 
plan of salvation ? (1,) Preaching ; (2,) faith ; (3,) 
repentance ; (4,) baptism ; (5,) pardon. 

What is the eule ? All the items that are found 
clearly to exist in any given case of salvation as 
necessary thereto, are necessarily implied in all 
other causes, though they are not mentioned. 
ISTow, remember, this jailer propounds this 
question, as an unbeliever in Jesus Christ, with 
reference to salvation from sin ; tlie same that is 
promised in the commission ; the same that was 
promised by Peter on Pentecost, and obtained 
and enjoyed by the Pentecostians. Shall we 
conclude that the Pentecostians were saved by 



or THE WILL. 199 

obeying the wliole law of pardon, as contained in 
the great commission that was to hegin at 
Jerusalem, and be extended to all nations — to 
every creature; and that this Gentile — this 
creature — was saved by obeying only a jpart of 
that law \ Let us see. Beginning with the 31st 
verse : "And they said, believe on the Lord Jesus 
Christ (command), and thou shalt be saved and 
thy house " (promise). But, since "faith comes 
by hearing, and they could not believe in Him 
of whom they had not heard, and could not hear 
without a preacher (Rom. x : 14-17), it was in- 
dispensably necessary, therefore, in order that 
they believe on the Lord Jesus Christ, that Paul 
and Silas should preach Him to them, that they 
might thus hear of Him and be thereby enabled 
to believe on Him, and obey Him, and be saved. 
Hence, 32d to 34th verses, "And they spake 
unto Him the word of the Lord (1 e., the Grospel, 
10th verse, 'Assuredly gathering that the Lord 
had called us to preach the gospel unto them'), 
and to all that were in his house. (All must have 
been capable of hearing and believing.) And he 
took them the same hour of the night, and washed 
their stripes ; and was baptized, he and all his, 
straightway. And when he had brought them 
into his house, he set meat before them, and re- 
joiced, believing in God with all his house." 
^es ; he and his house were all capable of be- 
lieving, and did believe. Hence, we have the 
following items, clearly made out in this case : 

(1,) Preaching ; (2.) faith ; (3,) ; (4,) bajatism; 

and (5,) salvation. "0, yes I" says one, "I've often 
heard that you preach salvation without any 
repentance ; and now I've caught you at it." To 



200 UlS^IFOKMITY OF THE OOI^DTTIONS 

be sure ! Yes, yes ; and repentance here is 
blank ! But, pray, sir, wliat do you say about 
it? "Why, / say, sir, it does not conform to 
your model : and now, sir, I beg leave to quote 
a few passages to prove to you that they did 
repent. I'll iirst go to the commission that 
you've talked so much about. 'And that re- 
pentance and remission of sins should be preached 
in his name among all nations, beginning at 
Jerusalem.' (Luke xxiv : 47.) This is of general 
application; binding on all nations under the 
Christian dispensation; and, of course, as the 
commission was to go to exery creature^ it must 
apply to the Philippian jailer and Ms house. 
But, once more (Acts xvii : 30) : 'And the times 
of this ignorance God winked at; but now he 
commandeth all men everywhere to repent.' This 
was spoken in reference to idolatrous worship, 
as practiced by heathens just such as this Roman 
jailer was. Hence, it must apply to him. 'But 
now he commandeth all men eT)erywTiere to 
repent.' The jailer was a nian^ and Philippi 
was a place. Metliinks that the angels of heaven 
would blush should God, who cannot look upon 
sin with the least degree of allowance, pardon a 
single rebel against his government without 
repentance." Thank you, sir ; you are very 
correct. I love to converse with a gentleman 
who is so familiar with the Scriptures, and can 
apply them so aptly as you have done in this 
case. But, sir, do you not see that this case 
also conforms to the models and the rule holds 
good? Do you not see that the jailer and his 
house were saved just like the Pentecostians 
were — that precisely the same items necessary to 



OF THE WILL. 201 

the salvation of the Pentecostians really existed 
in the salvation of the jailer and his house — and 
though the repentance was not mentioned by 
Luke, the historian, it was clearly Implied f Do 
you not see that at Philippi the necessary items 
were : (1,) Preaching ; (2,) faith ; (3,) repentance ; 
(4,) baptism; and (5,) salvation ? "Yes, sir ; I 
see it now; but I must confess, I never saw it 
before. I have been a Bible-reader for the last 
twenty -five years, and I frankly acknowledge 
that I can now behold a beauty and a harmony 
in the gospel plan of salvation that I never dis- 
covered before. If you can reconcile and 
harmonize the case of Saul and Tarsus, and that 
of Cornelius and his house, with the great com- 
mission and the salvation of the Pentecostians as 
clearly as you have Lydia and her house, and 
the jailer and his house, I shall be perfectly 
satisfied that the law of pardon is harmonious — 
that all are saved alike — that the ^yq items 
really exist in every case, and in the order in 
which you state them ; and shall be exceedingly 
rejoiced to find it so. I am now determined, God 
being my helper, to lay down all my former 
prejudices, and hear you through: meaning to 
search the Scriptures to see whether these 
things are so. But, before you proceed to an 
examination of the other cases, there is one more 
matter, in regard to the salvation of the jailer 
and his house, that I should be pleased to hear 
you explain, briefly, if it would not be considered 
a digression ; and that is, loliere and Jiow they 
were baptized. I have often heard able ministers 
say that they were baptized in the jail, or in the 
jailer's house, and that, therefore, they were 

14 



202 UNIFOEMITY OF THE COI^DITIONS 

baptized either by sprinkling or ponring." Very 
well. But I must be brief. I am glad you 
directed my attention to that matter. But, for 
what "able ministers" sometimes say, it does 
seem that all would be perfectly plain to the 
unbiased reader. ISTow, let us go to the 29th 
verse, and begin. Please notice how it reads : 
"Then he called for a light, and sprang in, and 
came trembling, and fell down before Paul and 
Silas, and brought them out." Hence, he sprang 
into the prison, where Paul and Silas were, and 
then hrougJit them out of the prison; after 
which, while out of the prison, he said, "Sirs, 
what must I do to be saved?" Now, there is not 
a particle of evidence, or even the least room for 
inference, that this question was propounded and 
answered — the preaching done — either in the 
prison or in the jailer's house. All the circum- 
stances are clearly against such a conclusion. 
But, as for i\iQ action or "mode" of their baptism, 
this, as an argument, matters not ; for immedi- 
ately after the preaching is done, "he took them 
the same hour of the night, and Avashed their 
stripes, and was baptized, he and all his straight- 
way." (Yerse 33.) "ZTe took them." Where? 
Into his house f No. Into the prison f No. 
He must have taken them to the rroer^ and it is 
reasonable to suppose that he and house were 
baptized at the same place in that river, in which 
Paul and Silas had baptized Lydia and house, as 
it was midniglit^ and they were familiar with 
that particular place. But, if they were 
sprinkled or poured, why talze them to the water 
at midnight f Why not hring the water to them f 
Did I say. if they v/ere sprinkled or poured? 



OF THE WILL. 203 

This does not make good sense here, as yon can 
see, without my explanation. But to say, If they 
were baptized, makes good sense invariably, 
especially in the use of the English word, 
immerse^ which is the primary meaning of the 
original word hapUdzo, according to all scholars 
who have candidly translated that v/ord. Hence, 
the plain English of the phrase in the 33d verse, 
''And was baptized," is. And was immersed. 
Every Bible believer admits that immersion is 
baptism. Many deny it of sprinkling and pour- 
ing. But, after the baptism, we read (verse 34; : 
"And when he had brought them into his house, 
he set meat before them, and rejoiced, believing 
in God with all his house." From even these few 
brieily stated reasons, it does seem correct to con- 
clude that the water was not sprinkled nor poured 
on them, but that they were immersed ; and that 
was not performed in the prison nor in the jailer's 
house, but in tlie river. Hoping, kind sir, that 
if you are not satisfied with this brief explana- 
tion, you will carefully and prayerfully investi- 
gate it further, and form your conclusions 
regardless of what any uninspired man may have 
said about it. Please remember : Whatever 
is necessary to Scriptural baptism in any one 
case^ is necessary thereto in all cases. I must 
contend that the gospel plan of salvation is 
7iarmo?iioics — that all alien sinners, who are 
saved under the Christian dispensation, are saved 
just alike. 

CLASS 2d — THE PE]vrTECOSTIA:NS — BELIEVEES. 

For a full examination of this case, we refer 
the reader to pages 182 to 187. On hearing the 
gospel, they believe on the Lord Jesus Christ 



204 UI^IFORMITY OF THE C0:N^D1TI0NS 

with all their heart. With hearts pierced ; filled 
with conviction and godly sorrow on account 
of their sins, just charged and proved 
upon them ; and in view of their lost condition, 
they desire pardon above all things : hence, in 
consternation and agony, they cry unto Peter 
and the rest of the apostles, "Men and brethren, 
what shall we do ?" That these persons believed 
with all their heart that Jesus was the Christ, 
the Son of God, when the}^ propounded this 
question, none can successfully deny : but that 
their sins were tlien pardoned, none can success- 
fully affirm. Therefore, as persons in possession 
of faith only^ as to the commands of the law of 
pardon, yet not pardoned, "Peter said unto 
them : Repent, and be baptized, every one of you, 
in the name of Jesus Christ, for the remission of 
sins, and ye shall receive the gift of the Holy 
Ghost.^^ 

Peter does not command them to believe, as 
Paul and Silas did the jailer before they "spoke 
unto him the word of the Lord ;" but since they 
had heard the word of the Lord and believed, he 
commands them to do what they had not done — 
to repent and be baptized for the remission of 
sins. The Pentecostians and the jailer and 
house all obeyed precisely the same law of 
pardon — faith, repentance and baptism ; and, 
hence, were all saved alike. Hence, the con- 
ditions of the Will, upon which the Legacy is 
bequeathed, are the same in all cases. 

CLASS 3d — SAUL OF TARSUS — PENITENT BE- 
LIEVER. 

The conversion or salvation of Saul, and his 



OF THE WILL. 205 

call to tlie apostlesliip, are recorded in the 9tli, 
22d and 26tli chapters of Acts. In the 9th 
chapter, Luke makes a statement; and in the 
22d and 26th, Paul himself, as he is afterwards 
called. Luke's statement, in the 9th chapter, is 
made with more special reference to his conver- 
sion and salvation than to his call to the apostle- 
ship. So, also, of Paul's statement, in the 22d 
chapter. But Paul's statement, in the 26th 
chapter, is made with more special reference to 
his call to the apostlesliip than to his salvation. 
Wow, in reading these statements, in order to 
ascertain how Saul was saved, it is indispensable 
that we distinguish between the items that exist 
as necessary to his salvation and those necessary 
to his call to the apostleship. Evidently, two dis- 
tinct objects are to be accomplished, namely, 
Saul's salvation from sin, and his call to the 
apostlesliip. 

This all will admit. Some of the items here 
set forth bear upon both objects to be accom- 
plished; upon one remotely, and the other 
directly; while there are some that bear upon 
each separately and distinctly. For instance : 
his conversion was necessary to both his salva- 
vation and his call to the apostleship — to the 
former du'ectly, to the latter remotely. Again, 
the Lord said, ''I have appeared unto thee for 
this purpose, to make thee a minister and a 
witness both of these things which thou hast 
seen, and of those things in the which I will 
appear unto thee ; delivering thee from the 
people, and from the Gentiles, unto whom now I 
send thee, to open their eyes, and to turn them 
from darkness to light, and from the power of 



206 UJSriFORMITY OF THE CONDITIOISrS 

Satan unto God, that tliey may receive forgive- 
ness of sins, and inheritance among them which 
are sanctified by faith that is in me." (Acts 
xxvi: 16-18.) Hence, the Lord appeared to 
Sanl directly to call him to the apostleship, bnt 
remotely, that he might be saved by obeying the 
uniform law of pardon, to which end, hence, he 
sends him to Damascus. Once more : The facts 
of his seeing Jesus in person, literally, and that 
of his receiving the Holy Spirit to inspire him 
when Ananias put his hands on him, had 
nothing to do directly with his salvation, and 
were not necessary thereto as to the objects 
which were to make him a competent witness, 
and to qualify him to preach the gospel, and to 
do the work of an apostle : and to testify to the 
verity of the same. Hence, in his letter to the 
Church of Corinth, who were questioning his 
apostleship, he says, "Am I not an apostle ? Am 
I not free ? Have I not seen Jesus Christ our 
Lord?" (1 Cor. ix : 1.) Let this suffice as pre- 
paratory to the question, What are the items that 
are found clearly to exist in the case of the 
salvation of Saul of Tarsus, as necessary there- 
to? After he is saved, Paul, recurring to his 
former life, calls himself "the chief of sinners." 
As such, he was on his way from Jerusalem to 
Damascus with authority from the chief priests 
and elders to bind all the believers that he might 
find in the synagogues, and bring them to 
Jerusalem, that they might be punished. When 
on his way, about noon, the brightest part of the 
day, there shone suddenly around him a great 
light from heaven above, the brightness of the 
sun, "and he fell to the earth, and heard a voice 



OF THE WILL. 207 

saying unto Mm : Saul, Saul, why persecutest 
tliou me ? And lie said, Who art thou, Lord ? 
And the Lord said, I am Jesus, whom thou 
persecutest." (Acts ix : 4-5.) How trans- 
cendently significant all this ! A great ligM 
from lieaTien^ so far excelling the brightness of 
the sun while shining in the zenith of his glory, 
and it hashes so suddenly round him that he 
cannot see when his eyes are open ; and, hence, 
he has to he led by the hand of those who are 
with him. Yes, he was pJiysically Mind : ''And 
he was three days without sights and neither did 
eat nor drinks (Yerse 9.) Reader, did you 
ever notice that he was made blind by a 7niTacle, 
and restored to sight by a miracle f JN'ow, think 
of this a moment, and then I'll tell you what it 
was directly for. It was to satisfy him that 
Ananias was the r)ery man that should tell him 
what he must do ; for before Ananias came, blind 
Saul had seen him in a msion^ "coming in and 
putting his hands on him, tliat lie migJit receive 
Ms sigJity (Yerse 12.) Hence, the ligM was 
not the evidence of his pardon. This was not 
moral blindness, as many suppose, and, hence, 
\\\Q falling frovi Ms eyes ''as itlwA been scales^'' 
when he "received sight forthwith," v\^as not the 
evidence of his pardon ; neither was he tlien 
pardoned. Yes, how significant the ijoice, also ! 
calling him by his own name, and repeating it : 
"Saul, Saul ;" and even naming his unholy 
occupation in which he is actually engaged — 
"Why persecutest thou me ?" 

If there ever was a favorable time for the Lord 
to furnish a precedent, that alien sinners under 
the Christian dispensation might expect to see a 



208 UlSTFOEMITY OF THE CONDITIOI^S 

light and hear a voice upon which to rely as 
evidence of pardon, this was the time. But, we 
see no indications yet that Saul was then 
pardoned. Although blind, he can both speak 
and hear. Hence, hearing this significant voice 
coining from the same source from whence the 
light came, his attention is turned exclusively in 
the direction whence the voice came, the senti- 
ment of which, doubtless, gives him the utmost 
concern. Hence, in order that he may be 
thoroughly satisfied as to who the person is, and 
well knowing that this information must come by 
hearing, he puts up a direct question : "Who art 
thou, Lordf The Lord answers his question 
in the most explicit and definite manner that it 
is possible for language to express. He begins 
his answer with the first personal pronoun, the 
same with which the voice ended the preceding 
question, propounded to Saul : "I am Jesus, 
whom thou persecutest." Hearing this, he 
'believed it. As a conscientious, sane man, he 
could not do otherwise than believe it. There 
was no possible chance for mistake. Here I may 
safely affirm, without the fear of successful con- 
tradiction, that the very moment this sentence — 
"I am Jesus, whom thou persecutest" — was 
heard by Saul, he believed on the Lord Jesus 
Christ with all Ms heart. Yet, I deny, with 
equal assurance, that he was tJien pardoned, or 
justified. Hence, the wholesome, comfortable 
doctrine of justification by faith only is argued 
in Saul's case, also, unless it can be made to 
appear that he became a believer thus in Jesus 
at some period between this and his baptism ; for 
no denomination that I know of would tolerate 



OF THE WILL. 209 

his being baptized without faith. But, if the 
above evidence failed to produce faith in him, I 
ask what occurred between the hearing of this 
voice and his baptism that was better calculated 
to produce the requisite faith, especially if we 
admit that ''faith comes by hearing?"' and Paul 
says it does. (Rom. x : 17.) But, let us see 
whether or not he evinced faith in Jesus, as we 
have affirmed (see chapter ix : 6, immediately 
following in connection) : ''And he, trembling 
and astonished, said : Lord, what wilt thou have 
me to do ?" If he did not believe on the Lord, 
why did he tremble f and why was he astonislied f 
But, more yet: Why did he ask, ^'Lord^ what 
wilt thou have me to do f Why did he proceed 
imTnediately ^ and eter after ^ to obey the Lord 
Jesus so faithfully ? Why did he pray mean- 
time, and even refuse to eat or drink till after he 
was baptized I I ask, in reason's name, why all 
this, if he does not believe on the Lord Jesus 
Christ with all his heart ? But, here he is con- 
vinced for the first time that Jesus of IS'azareth, 
whom he is persecuting, is the Son of Grod. 
Being convinced of this great truth, he is there- 
by convinced, for the first time, that he is sinning 
against Grod by killing Christians. Hence, by 
faith in Jesus, he sees himself a lost sinner. In 
view of this fact, he cries : "Lord, what wilt thou 
have me to do 'C In ^nlew of the same fact, the 
Lord bids him, "Go into Damascus, and it shall 
be told thee what thou must do." Many contend 
that the sinner is pardoned the very moment he 
believes on Jesus with all his heart. "Yes, that 
moment, the Lord speaks peace to his soul, and 
he instantly feels that his sins are forgiven, and 



210 UNIFOEMITY OF THE CONDITIONS 

is enabled to 'rejoice with the joy that is un- 
speakable and full of glory.'" Hence, with^ 
them, this feeling — this rejoicing — is the evidence 
of pardon. But, if this be true in every case, as 
the advocates of this theory contend, why did 
Saul of Tarsus continue to pray and agonize and 
mourn, and even refuse to eat and drink, for 
three days and nights ? This can be reconciled 
with the above theor}^ only on the hypothesis 
that he did not believe. But, to argue thus, as 
we have seen, would be to argue that he was in- 
sane, or that he was not conscientious. Again : 
If Saul did not believe on the Lord with all his 
heart, when he saw that great light and heard 
that significant voice, of course he was not 
pardoned. But, to contend that he did not then 
believe, and, of course, was not then pardoned, 
would be to nullify the experience of many 
hundreds and thousands of good and honest 
persons, who have testified that they felt that 
"God, for Christ's sake, had pardoned their 
sins," on the ground that they saw a light, or 
heard a voice ; sometimes but a "dim light, or a 
still, small voice." Strange that such a real and 
significant light and voice as Saul saw and 
heard should fail in his case to produce even 
faith in Christ, and thus fall so far short of pro- 
ducing that which, in so many instances, has 
been predicated of even a "dim light, or a still, 
small voice !" Yes, it is contended that the 
Lord uniformly "speaks peace to the soul" 
the very moment the alien sinner believes on 
Him, though he be a great sinner : in proof of 
which, the case of the woman, who is denomin- 
ated a great sinner, is relied upon. Her case is 



OF THE WILL. 211 

mentioned (Luke vii : 47-50), and was examined 
in our first chapter. 

Yes, from this case, it is claimed tliat the 
moment the sinner believes on Jesus, He 
graciously speaks — if not in an audible voice, he 
speaks by an impression, and that uniformly — 
"Thy sins are forgiven thee," as he did to her. 
Hence, this is taken as a model case of pardon 
for general application, under the Christian dis- 
pensation. Why not take as a model the case of 
the paralytic, mentioned in Matt, ix : 1-8, whose 
sins Jesus forgave on a manifestation of the faith 
of his friends ? We also examined this case in 
chapter 1st. 

- The thief on the cross, whose case we ex- 
amined in chapter 2d, is relied upon, also, as a 
model case of pardon and salvation in heaven — 
of obtaining eternal life by calling on the Lord, 
penitently, in death. Why not rely upon, and 
take as a model, the case of the ruler, whom 
Jesus required to sell all he had and give to the 
poor, that he might have eternal life. His case 
is found Luke xviii : 18, and was examined in 
our first and second chapters. 

But remember : All these cases were under 
the Jewish dispensation, and while the Testator 
was yet living — 'before his will was confirmed by 
his death, and thereby became of full force. In 
ail these cases there is dwersity. But it is not 
so now. All is uniformity now. Hence, none of 
these cases militate against my affirmation that 
Saul believed, and yet was not then pardoned. 
Saul is saved under the Christian dispensation, 
according to the uniform law of pardon — by 
complying with the uniform conditions of the 



212 UNIEOKMITY OF THE CONDITIONS 

Will that was confirmed loy the death of the 
Testator. It seems strange if these cases, or any 
of them, were intended to be uniformly oi3seryed 
under the new institution, that the inspired 
teachers all failed to observe any one of them ; 
yet guided by the Spirit into all truth in telling 
sinners how to be saved. 

Yea, more : It seems passing strange that 
Jesus Himself disregarded them all; and even 
when in Saul's case He was present in person, 
He did not say, as He could most appropriately 
have said, if the above theory be true, "Thy 
sins, which are many, are all forgiven thee." 
But he did not do so, although this was the most 
favorable opportunity in every particular that 
ever occurred under the Christian dispensation. 
We regard this a perpetual and unanswerable 
argument of Jesus Himself against the above 
theory, and all other theories opposed to the 
uniform law of pardon, as contained in His last 
commission, and the subsequent practice of His 
apostles and evangelists, and all who acted under 
that commission, and consistently with it. We 
regard it as a great blessing to the world that He 
did not speak Saul's sins forgiven then and 
there ; for if he had, men in succeeding ages 
might have had some plea by which to justify 
themselves for seeking pardon in some other 
way than according to the uniform law of pardon 
that He committed to men, by whom it was to be 
extended, in His name, to all nations — to every 
creature — and to all time. After having com- 
mitted his will to men, in which He had be- 
queathed the great legacy to all alike — on pre- 
cisely the same conditions — would He have taken 



OF THE WILL. 213 

it out of their hands and gone about executing it 
Himself, and departing from it ? Surely not : 
for when we consider the consistency of divinity 
with itseK, this would seem quite as absurd as 
to contend tliat dead men execute their own 
wills ! No ; but instead of speaking peace to his 
guilty soul, or saying, "Thy sins, which are 
many, are all forgiven thee,*' when Saul said, 
*'Lord, what wilt thou have me to do ?'' the Lord 
sent him to Ananias, whom he inspired to tell 
him what to do to he saved, or pardoned. Hence, 
Saul, although the chief of sinners, must be 
saved according to the uniform law of pardon. 
To this end the Lord said, "Arise, and go into 
the city, and it shall be told thee what thou must 
do." Notice how strong and emphatic the 
language — what thou must do. Not what you 
may do if you feel like it, or if it suit your con- 
venience, or anything of the kind ; but what thou 
MUST DO. Then, surely, it must be something 
that is essential. In obedience to the Lord's 
command, he goes to Damascus, although so blind 
that he cannot see with his natural eyes, and has 
to be led by the hand of those who were with 
him. He goes into the house of one Judas, in 
the street that is called Straight. While he is 
here "Ananias, a certain disciple," sees a vision 
directing him where to find Saul of Tarsus, of 
whom, greatly to his recommendation, it is said, 
"For behold, he prayeth." Saul is a penitent 
heliever ; therefore, he prays ; and, hence, he is 
not pardoned. That he is not pardoned, all 
admit; that he is a penitent believer, none can 
successfully deny. It is just as legitimate for a 
penitent believer to pray uniformly as it is for 



214 UISriFOEMITY OF THE COI^DITIOIN^S 

water to flow down stream as a result of con- 
curring causes. So, prayer exists in the law of 
pardon to the alien sinner, as a result of con- 
curring causes, and not as a command. There- 
fore, since prayer is a legitimate result of faith 
and repentance uniformly^ we may safely say : 
No alien can legitimately expect pardon unless 
he pray, because, in the absence of prayer, there 
is necessarily an absence of genuine faith and 
repentance — its causes. Therefore, I here assert, 
that there is not a single instance recorded in the 
Bible where an alien sinner, as such, under the 
Christian dispensation, is commanded to pray 
for, and expect to receive, the pardon of his sins 
in that act without doing anything else, though 
he be a penitent believer. The practice of pray- 
ing for the pardon of the alien sinner under the 
Christian dispensation, and commanding him to 
pray for and expect pardon in that act, without 
doing something else, though he be a penitent 
believer, is not authorized in the Holy Scriptures, 
either by command, example or implication. I 
make these assertions with the best of feelings 
and the pure motive of vindicating the scriptural 
law of pardon ; being fully satisfied that the 
practice alluded to is a perversion of prayer as 
a divine institution, and a subversion of the 
scriptural law of pardon to the alien. 

For the erring Christian to pray for pardon, is 
an express command; for the alien sinner to 
pray for pardon, is only an assumed primlege. 
It is high time that the advocates of this practice 
should show divine authority for it, or, as con- 
scientious men, abandon it and adopt the 
scriptural law of pardon in its stead. So Ananiag 



OF THE WILL. 215 

went to Saul, and wlien he got there, he found 
him down ; and, doubtless, he was still praying. 
Saul has now been a believing penitent, 
agonizing in prayer, even refusing to eat or drink 
for three days and nights. 

This is the longest time on record of an alien 
seeking pardon in the Lord's way, and not ob- 
taining it. This was not because the Lord 
delayed to come down and pardon him, for the 
Lord had already come to him, and did not 
pardon him ; but it was because Ananias delayed 
his coming to tell him what he Tinust do. There- 
fore, he could do no better than to tarry till 
Ananias should come to tell him what he must 
do that he might be pardoned : but we can do 
better than to tarry and seek pardon more than 
one liour ; for we have many apostolic examples 
before us showing us just what we must do ; by 
which we learn liow people were pardoned an- 
ciently, from which we learn that even a heathen — 
an unbeliever — may hear the gospel, believe, 
repent, be baptized and rejoice in salvation in an 
hour — even the same hour of the night. But, 
now, remember : Ananias is to tell Saul wJiat 
he must do. Here, let two questions be before 
us : 1st. What did Ananias tell him to do ? 
2d. What was it for f Did Ananias tell him, 
Pray on, Brother Saul — perhaps the Lord will 
give you faith ? Did he pray for him ? Did 
he tell him to pray for pardon ? Did he 
say, " Only believe in Jesus, and he will 
speak pea.ce to your soul ? " All this is in 
consonance with popular practice to-day, and 
in similar instances, and implies the answer to 
the second question, namely, the forgiveness of 



216 uisriFORMiTY OF THE conditio:n^s 

Ms sins. Yes, all this implies that he is an un- 
pardoned mourner, or an anxious seeker. This 
being his condition, it would seem that Ananias 
should have sent a special message to all the 
brethren in Damascus like this : Brethren, come 
to the house of Judas, in the street called Straight, 
for here is Saul, the great persecutor of the 
Church, praying. Come soon. Fail not. Soon, 
the house of Judas would have been filled, when 
Ananias should have directed like this : Now, 
brethren, we have the chief of sinners down here, 
praying, under deep conviction ; and it will never 
do to let him up till the Lord speaks peace to his 
soul. Remember, the Lord has said, "Where 
two or three agree as touching anything that ye 
shall ask, it shall be given." ]^ow, therefore, let 
us all pray earnestly, and in faith, that the Lord 
will come down just now and pardon this great 
sinner. Pray on, Brother Saul ; perhaps the 
Lord will give you faith ; perhaps he will hear 
our prayers, and pardon your many sins. Let 
us now ask. Does this resemble the popular prac- 
tice, or does it not? None will deny, candidly, 
that it does resemble it. This we feel that we 
could demonstrate to be, in the main, according 
to the popular practice, by referring to numerous 
instances, giving time and place ; but we suppose 
every candid reader will acknowledge it to be so, 
either in their own personal experience or obser- 
vation. But, shall I say that nothing like this 
can be shown in the case before us ? No, not a 
thing transpires during Ananias' interview with 
Saul that favors any of this in the least. But, if 
he had been an unbeliever, Ananias would not 
have prayed to the Lord to give him faith, for 



OF THE WILL. 217 

*' faitli comes by hearing the word of God" (Rom. 
X : 17) ; but he would have commanded him to 
believe, as Paul and Silas did the jailer, and then 
he would have spoken the word of the Lord to 
him, as they did. But, if he had been a deliexer 
oj^ly, he would have commanded him, as Peter 
did the Pentecostians, " Repent and be baptized 
in the name of Jesus Christ, for the remission of 
sins." But, as he was a pei^itent believer, 
Ananias began with him just where he found 
him. Hence, finding him a believing, repenting, 
praying man, and therefore the oi^ly scriptural 
subject, he said. Arise and be baptized, and wash 
away thy sins, calling (or more properly having 
called) on the name of the Lord." Thus, when 
Ananias told him what to do, he was a penitent 
'believer ; and, hence, was of the third class 
named in the preceding classification. Therefore, 
being such, Ananias told him to do that which 
the Lord said he must do. Hence, all that 
Ananias told him to do was to " arise and be 
baptized and wash away his sins, calling on the 
name of the Lord." And was this allf Read 
and see. When you find anything else that 
Ananias commanded him to do, in order to par- 
don, then let me know it, and I here promise that 
I will acknowledge, like a Christian gentleman, 
that I was mistaken. For what was Saul to 
arise and be baptized ? Evidently, for the remis- 
sion of his sins — metaphorically expressed by, 
" wash away thy sins." But, if baptism was all 
that he lacked, how dare any man to call it a 
non-essential? But, we must contend, that if 
baptism is essential to pardon in one case, it is in 
all cases. We have now shown it to be one of 

15 ■ T" 



218 UNirOEMITT OF THE CONDITIOIS'S 

the conditions of the law of pardon in the last 
commission, and in the practice of all divinely 
inspired teachers under it in all the cases exam- 
ined. As baptism is the only condition that any 
would call a non-essential in case of adults, and 
as we have found it existing in every case of 
salvation examined as necessary thereto, and 
that, in consonance with the last commission, we 
have clearly established the uniformity of the 
law of pardon thus far under the Christian dis- 
pensation. 

EECAPITULATIO]vr. 

ISTow, let us recapitula,te briefly, by way of 
showing the adaptedness of the answer to each 
class respectively, propounding the great and 
important question : 

" What must I do to he saxedf^^ 

First Class : The Unbeliever. — The Jailer 
was told to oelieve on the Lord Jesus Christ, with 
the promise, " and thou shalt be saved and thy 
house." (Acts xvi: 30-31.) "And they spake 
unto him the word of the Lord, and to all that 
were in his house. And he took them the same 
hour of the night and washed their stripes, and 
was baptized, he and all his, straightway. And 
when he had brought them into his house, he sat 
meat before them and rejoiced, believing in God 
with all his house." Hence, they all heard, be- 
lieved, rej^ented and were baptized, and were 
saved, the same hour of the night. Sinner, the 
Lord is just as gracious now as he was then, and 
is willing to save sinners now just as he did then. 

Second Class : Believers— Pentecostians. — 
On the day of Pentecost, after hearing the gospel, 
the people believed on Christ, and, as believers, 



OF THE WILL. 219 

they ask: "Men and brethren, what shall we 
do ? " Peter does not teU them to belLeve, be- 
cause they already believe. Hence, he adapts 
his answer to them as believers. Beginning with 
them jnst where he finds them, he tells them to 
do just what they yet lack of the law of pardon, 
" Repent and be baptized, every one of you, in 
the name of Jesus Christ, for the remission of 
sins, and ye shall receive the gift of the Holy 
Grhost." (Acts ii : 38.) At the 41st verse, we 
read : " They that gladly received his word 
were baptized, and the same day there were 
added unto them about three thousand souls." 
Hence, there is no discrepancy between the jailer 
and the Pentecostians. All loere saved just alike. 
Reader, do you desire to be saved? If so, you 
may be just as they were. G-lorious privilege ! 
Avail yourself of it while you may. 

Thied Class : Pei^ite]s^t Belie vee — Saul of 
Taesus. — Saul, as we have seen, when Ananias 
came and told him what to do, which was what 
the Lord told him he must do, was a penitent 
believer. Hence, finding him a penitent believer, 
Ananias did not tell him to do what he had 
already done ; but he told him, in a manner per- 
fectly adapted to his condition, to do just what 
he had not done : '' Arise and be baptized, and 
wash away thy sins, calling on the name of the 
Lord." (Acts xxii: 16.) "Wash away thy 
sins," is a metaphorical expression ; it is only 
another form of expressing what is meant by 
remission of sins, saved, pardoned, etc. It 
clearly teaches that he loas not pardoned until 
lie was bojptized^ although he was a penitent be- 
liever. Hence, we see, in all these cases, perfect 



220 UNIFORMITY OF THE CONDITIONS 

uniformity — the same items precisely : preach- 
ing, faith, repentance, baptism and pardon. Thus 
far, the model is conformed to and the rule holds 
good, namely : All tJie items tliat are found 
clearly to exist in any gii^en case of salvation^ 
as necessary titer eto^ are necessarily implied in 
all other cases, though they are not mentioned. 
All the above classes respectively propound the 
same question in reference to salvation from sin, 
and all obtain the salvation sought, and on pre- 
cisely the same conditions. Thus far, we see 
that the conditions upon which the legacy is be- 
queathed are the same in all cases. 

Reader, are you a sinner? Are you out of 
Christ ? If so, you stand condemned, and in a 
lost state. Deplorable condition ! You need a 
complete Saviour, just such as Jesus is. You 
need not despair, though you are as bad as Saul — 
the chief of sinners — was. Surely, since Jesus 
saved the chief of sinners on the ordinary terms 
of the gospel, he is gracious enough to save you 
in the same way. Yes, he is both willing and 
able " to save, to the uttermost, all that will come 
unto God by him." Yes, Jesus says, " Come 
unto me, all ye that are weary and heavy laden, 
and I will give you rest." " Whosoever will." 
Gracious invitation ! Who would not accept and 
be saved in the Lord's own name, and thus honor 
him and give to him all the glory, to which he is 
so justly entitled. Since Jesus has been so gra- 
cious as to bequeath the Great Legacy on the 
easy conditions which we have found so clearly 
stipulated in his Will, it would be extreme pre- 
sumption to claim the Legacy without complying 
with the blood-washed conditions therein ex- 



OF THE WILL. 221 

pressed.^, This would be to question, if not to 
deny, tlie*veracity of tlie great divine, Testator, 
and to defy his authority. Let us not presume 
upon mercy so much as to forget justice. God 
is a covenant-keeping God. 



222 TJlSriFORMITY OF THE CONDITIOITS 



CHAPTER XI. 

UinrORMITY OF THE COIS^DITIOI^S OF THE WILL 
UPON WHICH THE OEEAT LEGACY — EEMISSION 

OF snsrs, the gift of the holy spieit and 

ETEENAL LIFE — IS BEQUEATHED. 

Basis — The Salvation of Cornelius and House ; 
also, tlie Baptism, Worlt, Gift and Witness 
of the Holy Spirit. 

Peoposition Fiest — After the New and Perfect 
Will, Confirmed hy the Death of the Testator 
{Christ), is Committed into the Hands of the 
Executors {Apostles), and they are Endowed 
with Power to Execute it, the Conditions 
upon which the Legacy is Bequeathed are 
the Same in All Cases. 

E now proceed to an examination of the 
salvation of Cornelins and Ms house, 
which is so often referred to as against 
onr conclusions thus far. It is argued, from this 
case, that since the baptism of the Holy Ghost 
occurred before the baptism of water, therefore, 
they were saved or pardoned by the baptism of 
the Holy Grhost ; and, hence, were saved or par- 
doned before they were baptized in water ; and, 
therefore, water baptism is not essential to salva- 
tion or pardon. Some, from this example, ignore 
water baptism entirely, and contend that the 
baptism of the Holy Ghost is the '' one " only 




OF THE WILL. 223 

essential Ibaptism. All this shall be noticed as 
we proceed. But, let us first brad the ^ve points 
already shown to necessarily and uniformly enter 
into the gospel plan of salvation, so as to hold 
them securely while we reconcile this case of 
salvation with them. The great and last com- 
mission, and the salvation of the Pentecostians, 
form a model of the gospel plan of salvation, 
containing clearly all the following items as 
necessary thereto, and necessarily in the order 
in which they are stated: (1,) Preaching; (2,) 
faith ; (3,) repentance ; (4,) baptism ; and (5,) 
pardon. With this models we have reconciled 
tliree subsequent cases, namely, Lydia's, the 
-jailer's and Saul's. Hence, we have no less than 
JiTie divine loitnesses testifying clearly that the 
law of pardon is a unit — that the gospel plan of 
salvation is the same in all cases. If this be 
correct, as a conclusion, it necessarily follows 
that Cornelius and his house, and all otliers^ 
were, and are, saved in precisely the same loay^ 
or that God makes a difference between the cases 
examined and other cases. But, Peter, speaking 
of this very case, says of Grod, that he '^ put no 
difference between us (Jews) and them (Cornelius 
and house — G-entiles), purifying their hearts by 
faith. (Acts xv : 9.) While the purifying of the 
heart is the result of faith, as we have seen, and 
is indispensable to salvation, yet it is not all of 
the plan of salvation. Hence, the objector must 
either refute our conclusion, in regard to the 
cases examined, or he must show that there is a 
difference between the cases thus far examined 
and other cases, or he must give us a uniform 
law of pardon, differing from our conclusion. 



224 UNIFOEMITY OF THE CONDITIONS 

We shall examine the subject before us under 
two heads : 

First: The Sali>atio7i of Cornelius and his 
House. 

Second : The Baptism of the Holy Ghost. 

It is necessary and proper to divide this sub- 
ject under these heads, and to observe this dis- 
tinction, in order to a correct understanding of it. 
Just here we advise the reader, if he is not sure 
that he understands this subject, and is in- 
quiring after truth, to read carefully the 10th 
chapter of Acts, and the first eighteen verses of 
the 11th in connection, that he may have the 
whole subject before his mind. 

First : The Salvation of Cornelius and his 
House. 

Upon an examination of the salvation of Saul 
of Tarsus — the clilef of sinners — we found that 
he was saved accordins; to the ordinary law of 
pardon. We now proceed with the examination 
of the salvation of Cornelius — the best man we 
read of — who was in an unsaved state. We 
shall undertake to show that he also was saved 
according to the ordinary law of pardon. 
Cornelius is represented as ''a devout man, and 
one that feared God with all his house, which 
gave much alms to the people, and prayed to 
God always." (Acts x: 2.) Notwithstanding all 
this, he was in an unsaved state. Moralist, are 
you in a saved state ? Surely, if any man could 
plead moral uprightness in its fullness for justi- 
fication in the sight of God, Cornelius could ! 
Yet, with all his moral rectitude, he was in an 
unsaved state. "The word of the Lord" that was 
to "go forth from Jerusalem," which was, "that 



OF THE WILL. 225 

repentance and remission of sins should be 
preached in his name among all nations, begin- 
ning at Jerusalem," had really gone forth thence 
about eight years before ; and since it extends 
salvation to all nations^ in the name of Jesus, 
Cornelius must hear it, believe, and obey it, and 
thus be saved, according to the ordinary gospel 
plan of salvation. Hence, an angel appeared to 
him while he was fasting and praying — not to 
"speak peace to his soul" — not to tell him that 
God, before whom his "prayers and alms had 
gone up for a memorial," had pardoned him ; nor 
that he did not need salvation ; but the angel 
said unto him: "Send men to Joppa, and call 
for Simon, whose surname is Peter ; who shall 
tell thee words, whereby thou and all thy house 
shall be saved." (Chapter xi : 13-14. See, also, 
Chapter x : 6) : "He shall tell thee what thou 
oughtestto do." Also, verse 22, where Cornelius 
is to "hear words" of Peter. Once more, verse 
32 : "Who, when he cometh, shall speak unto 
thee." From all these passages we learn that 
Cornelius and house were in an unsaved state ; 
and that it was necessary for Peter to jpreadi to 
them, that they might hear words whereby 
they might Ije saved. We also gather one more 
item here, and that is that Peter is to tell them 
loliat to do. And, what is that ? The answer is 
in the sequel. Let us ponder a question just 
here : As he was to do something, and was to be 
saved by the words that Peter should speak, was 
he saved by the baptism of tJie Holy Gliost f 
The baptism of the Holy Ghost is not something 
for him to do, but to receive : it being a 'promise — 
not a command. Water baptism is something 



226 milFOEMITY OF THE CONDITIONS 

to do^ not to receive : it being a command^ not 
2i promise. Neither was the baptism of the Holy 
Ghost words ; they were to be sailed by words. 
Permit me to say, just here — Strike ! — but hear 
it. The baptism of the Holy Grhost had nothing 
to do, directly^ with their salvation ; neither as a 
condition, necessary thereto, nor as evidence 
thereof, on their part. This proved true, and the 
theories alluded to in the beginning of this 
chapter are exploded. So Cornelius sends for 
Peter, as specially and particularly directed by 
the angel ; meantime, Peter sees a vision : a great 
"sheet, wherein were all manner of four-footed 
beasts of the earth, and wild beasts, and creeping 
things, and fowls of the air. And there came a 
voice to him : Rise, Peter ; kill and eat. But 
Peter said : Kot so. Lord ; for I have never eaten 
anything that is common or unclean." IS'ow, 
this was done to convince Peter, a Jew, that Grod 
was willing to receive the Gentiles, to whom the 
accompanying voice told him to go. But, Peter 
did not seem to understand all this till after his 
entry into Cornelius' house. But, when he 
understood it, he said: "Of a truth, I perceive 
that God is no respecter of persons. But, in 
every nation, he that feareth Him, and worketh 
righteousness, is accepted with Him." (Verses 
34-35.) Here, Peter declares in favor of a state- 
ment that he made on Pentecost, eight years 
before : that he did not believe up to this time ; 
and, as we have seen, it required a miracle to 
convince him of it, viz : "For the promise is 
unto you (Jews), and to your children (de- 
scendants), and to all that are afar off (the 
Gentiles), even as many as the Lord, our God, 



OF THE WILL. 227 

shall call." (Acts ii : 39.) But, immediately, 
Peter begins to preach the same gospel to them 
that he preached on Pentecost. (Verses 36 43.) 
This was the ''icords whereby he and his house 
should be saved" — this -was the "gospel of 
Christ, the power of God unto salvation to every 
one that believeth ; to the ^qw first, and, also, to 
the Greek — Gentile. Here, it is the power of G-od 
unto salvation to the Greek. But, as we have 
shown, in order that the gospel of Christ prove 
to be the power of God unto salvation, and result 
in that end, it must be preached, believed, and 
obeyed. So it was in all the cases examined ; 
and so it is in this case. 

- Let us see : "While Peter yet spake these 
words (the gospel), the Holy Ghost fell on all 
them which heard the word." (Verse 44.) Here 
is the baptism of the Holy Ghost. What is pro- 
duced by it ? Astonishment on the part of the 
Jewish brethren that came with Peter, and 
power to speak with tongues on the part of these 
Gentiles. This was, also, evidence to these 
Jewish brethren, just here, that God was willing 
to receive the Gentiles ; for here, Peter seemingly 
turns to them immediately on this demonstration 
of that fact, and says : "Can any man forbid 
water, that these should not be baptized, who 
have received the Holy Ghost, as well as me ?" 
(Verse 47.) If the baptism of the Holy Ghost 
is the "one" only essential baptism, as necessary 
to, and evidence of pardon, it seems strange 
that Peter should propound this question in 
reference to it as such, contemplating the fact 
that they were already saved, and, at the same 
time, allude to their reception of the Holy Ghost 



228 UNIFORMITY OF THE CONDITIONS 

as evidence tliat God was willing to receive and 
save them, according to the ordinary law of 
pardon, the same as he had the Jews. But, if 
this is not a fair deduction as to the bearing of 
Peter's question, and if there was any evidence 
existing that they were then pardoned, and in a 
saved state, these brethren should have objected, 
saying, "True, Brother Peter, you commanded 
the Jews on Pentecost to repent, and be baptized 
in the name of Jesus for the remission of sins, 
but these Gentiles are already pardoned by the 
baptism of the Holy Ghost, and are in a saved 
state ; hence, we conclude that water baptism is 
not necessary." But, instead of anything of the 
kind, immediately Peter "commanded them to be 
baptized in tlie name of the Lord." (Yerse 48.) 
Hence, to be baptized was one thing at least that 
they ought to do. But, we shall show presently 
that they believed, and that they repented, and 
in all things conformed to the model. But, I 
ask, were they in a saved state after they were 
baptized ? All answer, yes. But, some, who are 
more anxious to know how much of the Lord's 
law of pardon can be dispensed with than they 
are to know what the Lord's law really is, will 
suppose a case. Yes, the question is sometimes 
asked, as if prompted by great concern, as to 
what will become of a man who dies on the 
desert, a thousand miles from water, etc., etc. 
Would Cornelius have been saved if Peter had 
been providentially prevented from going and 
preaching to him — ^telling him the words where- 
by he should be saved ? I beg leave to answer, 
modestly, I do not know. Who does know? 
But, suppose the world combined should answer 



OF THE WILL. 229 

this question, either in the negative or affirmative, 
what would the answer be worth ? Just exactly 
nothing ; because it would be only an opinion. 
O, that men would learn to speak where, when, 
and as the Bible speaks ! and to be silent where 
the Bible is silent. Shall we make void the 
ordinary, uniform law of pardon, as it is really 
set forth in the Bible, for the sake of some ex- 
traordinary or even imaginary case? Perhaps 
there never has been, nor ever will be, an instance 
of the kind above named, in which such person 
has not had one or more opportunities to obey 
the gospel, but would not do so. But, let me 
ask a question : Would Cornelius have been 
saved if he had refused to obey, after Peter com- 
manded him, to be baptized? He would have 
had no promise of salvation ; neither would any 
one else who would persistently refuse to obey 
the Lord, after having opportunity to do so. 
But, in conclusion of this division of the subject, 
we shall now denomstrate briefly that all the 
items enumerated, as necessary to salvation, 
really evisted in Cornelius' case, and, therefore, 
it conforms to the model. From the narrative 
itself, all will admit that Peter preached to them. 
Hence, item 1 is clear. But, let us turn and read 
Acts XV : 7 — "And when there had been much dis- 
puting, Peter rose use up, and said unto them. 
Men and brethren, ye know how that a good 
while ago God made choice among us, that the 
Gentiles, by my mouth, should hear the word of 
the gospel, and believe." Here are items 1 and 
2 — preaching and believing. JN'ow, let us go to 
chapter xi : 18 — ''When they heard these things, 
they held their peace, and glorified God, saying : 



230 UNIFORMITY OF THE COITDITIOl^S 

Then hath God, also, to the Gentiles granted re- 
pentance nnto life." Here is item 3 — repentance. 
And, in chapter x: 48 — "He commanded them 
to be "baptized." Here is the 4th item — ^baptism. 
ISTow, we showed in a previous chapter, that in 
order that the Gospel of Christ prove to be "the 
power of God unto salvation, and result in that 
end, it must be preached, believed and obeyed. 
Hence, the sinner is saved by the gospel at the 
end of obedience to it, and not before. JSTow, 
notice : Peter was to tell these Gentiles words 
by which they were to be saved ; that is, the 
gospel, which they heard by his "mouth, and 
believed;" and he was to tell them "what they 
ought to do ;" in telling which, "he commanded 
them to be baptized : and, hence, they did not 
fully obey the gospel till they were baptized as 
penitent believers ; and, hence, in baptism — the 
end of obedience — they were sa'oed by the gospel 
of Christ. Therefore, Cornelius and his house 
were saved precisely like all the others whose 
cases we have examined. In their case, we find 
all the items in the model : (1,) Preaching ; (2,) 
faith ; (3,) repentance ; (4,) baptism ; and (5.) 
pardon. Hence, thus far, we find no less than 
six divine witnesses, all testifying, clearly, to the 
uniformity of the law of pardon — that all alien 
sinners, under the Christian dispensation, are 
saved just alike ; that the conditions of the Will 
are the same in all cases. If "in the mouth of 
two or three witnesses every word may be estab- 
lished," surely double the amount of the maxi- 
mum number ouglvt to be sufficient ! 

Second : Tlie Baptism of the Holy Ghost at 
the House of Cornelius. 



OF THE WILL. 231 

The daptism of tlie Holy Ghost has nothing to 
do directly with the salvation or pardon of alien 
sinners, neither as a condition necessary thereto, 
nor as evidence thereof, on their part. Reader, 
notice : this remark is made of the baptism of 
the Holy Ghost, not of its loorli: and influence. 
The case before us is the second and last instance 
of the baptism of the Holy Ghost on record in 
the Bible. The only apparent object of this in- 
stance was to convince the Jews of God's willing- 
ness to accept and save the Gentiles as well as 
the Jews, and on precisely the same plan. Of 
this Peter and these Gentiles were convinced 
before this baptism of the Holy Ghost occurred. 
Hence, it would seem that, but for the scrupulosity 
of the Jews as to " going unto one of another na- 
tion," there would have been no necessity for 
baptizing the Gentiles with the Holy Ghost. But 
immediately, as we have seen, the six Jewish 
brethren that accompanied Peter were convinced 
of God's willingness to save the Gentiles ; for 
when Peter turned to them and said, " Can any 
man forbid water that these should not be bap- 
tized, who have received the Holy Ghost as well 
as we ?" they held their peace. Soon Peter goes 
up to Jerusalem, where the brethren of the cir- 
cumcision called him, to account for going to the 
Gentiles. Peter was well fortified for the occa- 
sion. He had the same six Jewish brethren with 
him to attest all he said (see chapter xi : 12) : as 
he " rehearsed the matter from the beginning, and 
expounded it by order unto them." At the 13th 
verse he sa^ys, "And he (Cornelius) showed us 
how he had seen an angel in his house, which 
stood and said unto him. Send men to Joppa, and 



232 UNIFORMITY OF THE CONDITIONS 

call for Simon, whose surname is Peter, who shall 
tell thee words, whereby thou and all thy house 
shall be saved. And as I began to speak, the 
Holy Ghost fell on them as on us at the begin- 
ning. Then remembered I the word of the Lord, 
how that he said, John indeed baptized with 
water, but ye shall be baptized with the Holy 
Ghost. Forasmuch, then, as God gave them the 
like gift as he did unto us, who believed on the 
Lord Jesus Christ, what was I, that I could with- 
stand God ? When they heard these things, they 
held their peace, and glorified God, saying. Then 
hath God also to the Gentiles granted repentance 
unto life." (Verses 13-18.) But if men are saved 
uniformly by the baptism of the Holy Ghost, and 
not by words or the gospel which Peter preached 
to the Gentiles, to which he here attributes their 
salvation, why did not these apostles and elders 
correct the matter just here ? Instead of that, 
they heartily acquiesced and glorified God, say- 
ing, " Then hath God also to the Gentiles granted 
repentance unto life." Here they clearly evince 
that they are convinced, by the baptism of the 
Holy Ghost, that God is willing to save the Gen- 
tiles as well as the Jews, and on precisely the 
same "plan. But of this the baptism of the Holy 
Ghost would not have been evidence at all to 
them if it had not occurred before the baptism of 
water. Other points in this case may be ex- 
plained as we proceed. We are now prepared to 
examine briefly the 

BAPTISM, GIFTS, WOEK AND WITNESS OF THE HOLT 

SPITIT. 

Jesus is the only being who possessed the 
Holy Spirit on earth without measure. (John iii : 



OF THE WILL. 233 

34.) Others possessed different measures of the 
Spirit. There are Ibiit three degrees or measures 
of the Spirit, as alluded to in the Scriptures ; and 
these may be distinguished by their respective 
manifestations and operations. These three dis- 
tinguishing features of the subject should neces- 
sarily be kept in view in reading the Scriptures : 

1st. The Baptism of the Spirit. 

2d. That measure or degree of the Spirit by 
which the possessor could speak with tongues, 
prophecy, etc. 

3d. That measure ordinarily given to the obe- 
dient. 

God is the prime administrator or giver of the 
Spirit in all these measures ; and hence it is a 
promise, yet through the intercession of Jesus, 
after his ascension. 

FIEST : THE BAPTISM OF THE HOLY SPIEIT. 

This measure was a miracle in itself, and as 
such was extraordinary in its manifestations and 
operations. As for its being called a baptism, 
we are inclined to the idea that this is partly for 
the sake of euphony, and partly on account of 
its influences, manifestations and operations, by 
which the subjects of it were completely over- 
whelmed — they were filled with it ; and hence it 
is metaphorically called a haptism. It is alluded 
to as a baptism euphoniously in Matt, iii : 11 ; 
Acts i : 5, and xi : 16 ; and metaphorically. Acts 
ii : 2-4, x : 46. So far as we are informed, there 
are only two instances alluded to in the Scrip- 
tures as baptisms of the Holy Grhost. The first 
instance is recorded in Acts ii : 2-4. This occurred 
as Jesus promised (John xiv : 15-17) — " If ye love 
me, keep my commandments. And I will pray 
i6 



234 UNIFOKMITY OF THE CONDITIONS 

the Father, and he shall give you another Com- 
forter, that he may abide with you forever ; even 
the Spirit of truth, whom the world cannot re- 
ceive." Here the Comforter — the Spirit, " whom 
the world cannot receive" — is promised as such 
to the disciples ; and is to be sent by the Father, 
at the request and in the name of Jesus, on their 
loving him and keeping his commandments, and 
as such is to abide with them forever. 

This seems to refer mainly to the perpetual 
abode of the Comforter, as such, with all the 
obedient: and in this respect contemplates the 
third measure (verse 26) : " But the Comforter, 
which is the Holy Grhost, whom the Father will 
send in my name, he shall teach you all things, 
and bring all things to your remembrance, what- 
soever I have said unto you." Here we have 
additional items, viz: "he shall teacli you all 
things, and Ijring all tilings to your remernbrance^ 
whatsoever I have said unto you." This ad- 
ditional was exclusively applicable to the apostles 
as such. Again, in chapter xv : 26, we have one 
more item in addition : " he shall testify of me." 
Once more (chapter xvi : 7-14) : " Nevertheless, I 
tell you the truth ; it is expedient for you that I 
go away ; for if I go not away, the Comforter 
will not come unto you ; but if I depart, I will 
send him unto you. And when he is come, he 
will reprove (convince) the world of sin, and of 
righteousness, and of judgment ; of sin, because 
they believe not on me ; of righteousness, because 
I go to my Father, and ye see me no more ; of 
judgment, because the prince of this world is 
judged. I have yet many things to say unto 
you, but ye cannot bear them now. Howbeit, 



OF THE WILL. 235 

when lie, the Spirit of trutli, is come, lie will 
guide you into all truth ; for he shall not speak 
of himself ; but whatsoever he shall hear, that 
shall he speak ; and he will show you things to 
come." Collating the above passages, we have 
the following items : 1st, The Father is to send 
the Holy Spirit to the apostles, as suoh, at the 
request and in the name of Jesus ; 2d, When he 
comes he is to take cognizance of the past and 
future, and meantime guide the apostles into all 
truth ; 3d, He is to testify of and glorify Jesus, 
and receive of his and show it unto the apostles ; 
4th, He is to speak, and thus he is to convince 
the world of sin, righteousness and judgment. 
' (These items are to the apostles, as such, exclu- 
sively.) But, 5th, The Comforter, as such, can 
not be received by the world as such ; but is to 
be received by the obedient, and is to abide with 
them forever. Hence, on the day of Pentecost, 
when the disciples were baptized with the Holy 
Grhost, " they were all filled with the Holy Grhost, 
and began to speak with other tongues, as the 
Spirit gave them utterance." And every man 
heard them speak in his own language, at which 
" they were all amazed and marveled, saying one 
to another. Behold, are not all these which speak 
Gfalileans ? and how hear we every man in our 
own tongue wherein we were born ?" (See Acts 
ii: 1-8.) Having thus arrested the attention of 
the multitude, the Holy Spirit, by the mouth of 
Peter, speaks the gospel, testifies of and glorifies 
Jesus, saying : " Therefore let all the house of 
Israel know assuredly that God hath made that 
same Jesus, whom he hath crucified, both Lord 
and Christ. Now, when they heard this they 



236 Ul^IFORMITY OF THE C0]N^D1TI0NS 

were pierced in tlieir heart, and said nnto Peter 
and the rest of the apostles, Men and brethren, 
what shall we do ?" Here the world is convinced 
of sin, righteousness and judgment. How? By 
the words of the Holy Spirit guiding the apostles 
into all truth. Up to this time the Holy Spirit 
operated on the ajpostles as a guide, and on the 
world as a conmncer and a convictor. Here they 
cry, "Men and brethren, what shall we do?" 
(Yerse 37.) Here the Holy Spirit becomes a 
director to the convinced and convicted multi- 
tude. " Then Peter said unto them, Repent and 
be baptized, every one of you, in the name of 
Jesus Christ, for the remission of sins, and ye 
shall receive the gift of the Holy Ghost." (Yerse 
38.) In Peter's answer we find specific commands 
to be obeyed and certain promises to be enjoyed. 
Here the Holy Spirit becomes a Comforter to the 
obedient, and as such he is to abide with them 
forever. Hence, the sequel shows that " they that 
gladly received his word were baptized," and that 
"they did eat their meat with gladness and 
singleness of heart, praising Grod," etc. Hence, 
the Holy Spirit was a guide to the apostles ; and 
through his words was a convictor and a director 
to the world, and finally a Comforter to the obe- 
dient. Yes, the Holy Spirit was all these to the 
world from first to last, yet the world was not 
baptized with it on this occasion. Hence, these 
three thousand persons were saved through the 
conviction, by the direction, in obedience to the 
commands of the Holy Spirit, and received and 
enjoyed the Holy Spirit as a Comforter, yet they 
were not baptized with it at all. There are but two 
instances of the baptism of the Holy Ghost re- 



OF THE WILL. 237 

corded in the Scriptures, and in Ibotli these 
instances it was not to benefit the subjects of it 
directly. As in Acts ii, we see that the disciples 
were the subjects of it ; and that it could be seen 
and heard in its phenomena ; and that it enabled 
them miraculously to speak with tongues ; and 
thus it benefited the multitude, and not the dis- 
ciples. But, in chapter x, we have seen that 
Cornelius and house — not the disciples — were 
subjects of it ; and in this instance, also, it could 
be seen and heard in its miraculous phenomena. 
We have already shown that the object of it was 
to convince the scrupulous Jews of Grod's will- 
ingness to receive and save the Grentiles as well 
as the Jews, and on precisely the same plan. In 
both instances the people heard, believed and 
obeyed the same gospel in the same way, and 
were saved on precisely the same plan ; not by 
the baptism of the Holy Ghost, but by believing 
and obeying the "gospel of Christ, the power of 
God unto salvation." One more remark here and 
we must hasten on. 

Both these cases were miraculous — the sub- 
jects of it could speak with tongues, etc. ; there- 
fore, every baptism of the Holy Ghost is neces- 
sarily a miracle, and must necessarily be at- 
tended with the same characteristics. Hence, he 
who claims to be the subject of the baptism of 
the Holy Ghost must be able to demonstrate it 
by speaking with tongues, etc., as all the subjects 
of it did anciently. But, if he did, it would not 
benefit him, as we have seen. Paul says, " Where- 
fore tongues are for a sign, not to them that be- 
lieve, but to them that believe not." (1 Cor. xiv : 
22.) So on Pentecost, tongues were for a sign to 



238 UNIFOEMITY OF THE CONDITIONS 

the unlbelieving mnltitude. So at the house of 
Cornelius, tongues were for a sign to the scrupu- 
lous Jews, who did not believe in God's willing- 
ness to receive and save the Gentiles as well as 
the Jews until they heard the Gentiles " speak 
with tongues and magnify God." 

SECOND : THlT MEASURE OR DEGREE OF THE SPIRIT 
BY WHICH THE POSSESSOR COULD SPEAK WITH 
TONGUES, PROPHECY, ETC. 

This measure was uniformly conferred by the 
laying on of apostolic hands. This is not called 
a baptism. This also was miraculous. There- 
fore, it and the baptism of the Holy Spirit were 
not to be perpetual. They were both to cease 
when they had subserved their purpose. We 
have pJready seen the purpose, and, therefore, 
the end of the baptism of the Spirit as such, yet 
its inspiring power is still lodged in its words. 
The purpose or object of the second measure was 
to confirm the word and work of the gospel on 
its introduction in the different parts of the world, 
as executed under the last commission. Hence, 
Jesus, contemplating this, says, "And these signs 
shall follow them that believe ; in my name shall 
they cast out devils ; they shall speak with new 
tongues," etc. (Mark xvi: 17-20.) On the day 
of Pentecost, Peter said, "Repent and be bap- 
tized, every one of you, in the name of Jesus 
Christ, for the remission of sins, and ye shall 
receive the gift of the Holy Ghost." We are in- 
clined to think that this promise of the " gift of 
the Holy Ghost" includes the second and third 
measures of the Spirit, this being the first intro- 
duction of the gospel to the world. From the 
fact that the second measure was miraculous in 



OF THE WILL. 239 

its cliaracter, and, tlierefore, was intended to 
"follow tliem tliat l)elieve," for the purpose of 
" confirming the word ;'' and as there were " de- 
vout Jews out of every nation" here to preach to 
their respective nations, it was necessary that 
they should be endowed with this miraculous 
measiu'e of the Spirit. This promise must have 
included, also, the ordinary measure of the Spirit 
uniformly promised to all the obedient — not as a 
mere gift or thing of the Spirit, but the Holy 
Spirit itself, as the Comforter, who is to abide 
peip)etually with all Christians forever. This is 
one portion of the great legacy bequeathed by 
the testator on conditions already shown. All 
_ Christians uniformly receive the third measure 
of the Spirit ; many received the second measure 
anciently when it was necessary to the purpose 
mentioned; none but the apostles received the 
first measure. For examples of the conferring 
of this second miraculous measure of the Spirit, 
see Acts viii : 14-17 : " IS'ow, when the apostles, 
which were at Jerusalem, heard that Samaria had 
received the word of God, they sent unto them 
Peter and John ; who, when they were come down, 
prayed for them, that they might receive the 
Holy Ghost — (for as yet he was fallen upon none 
of them ; only they were baptized in the name of 
the Lord Jesus). Then laid they their hands on 
them, and they received the Holy Ghost." These 
disciples had believed on the Lord and had been 
baptized in his name, and, of course, had enjoyed 
the ordinary indwelling, or third measure, of 
the Holy Spirit as a Comforter for some time ; 
but, as Samaria was a strange place, it was so 
important, therefore, that they should receive the 



240 UNIFOEMITY OF THE C0]N^DITI0:N"S 

Holy Spirit in its second miraculous measure, 
that they sent Peter and John there, for the pur- 
pose of conferring it, which they did by prayer 
and laying on of hands, which was the peculiar 
manner in which this measure was conferred. 
See also Acts xix : 1-7, where Paul found about 
twelve disciples who had been baptized " unto 
John's baptism," and therefore had " not so much 
as heard whether there be any Holy Ghost." 
But Paul taught them the way of the Lord more 
perfectly ; whereupon " they were baptized in the 
name of the Lord Jesus." 

This was for the sake of the Tiarmony of the 
gospel plan of salvation which had superseded 
John's ministry. After they were baptized in 
the name of the Lord Jesus, " Paul laid his hands 
on them, and the Holy Ghost came on them ; and 
they spake with tongues and prophesied." From 
the nature of Paul's question, " Have ye received 
the Holy Ghost since ye believed?" Averse 2) it 
seems that men under the Christian dispensation 
uniformly received the Holy Ghost after they 
believed. Then, surely, the Holy Ghost was not 
received by unbelievers to make them believe ! 
Li fact, I am at a loss just now for a single pas- 
sage even intimating that unbelievers, as such, 
under the Christian dispensation, received the 
Holy Spirit in any measure to make them believe, 
excepting as it acted or operated on them through 
the word to convince and convict them. Reader, 
can you think of a passage ? But, how long were 
these extraordinary gifts or endowments of the 
Spirit to continue? "Till we all come in the 
unity of the faith, and of the knowledge of the 
Son of God, unto a perfect man, unto the meas- 



0¥ THE WILL. 241 

nre of tlie stature of the fullness of Christ." 
(Eph. iv : 11-15.) But while we are at this chap- 
ter, let us read the 5th verse : " One Lord, one 
faith, one haptism." What does the inspired 
apostle mean ? Does he mean that there is but 
one Lord ? All answer. Yes. Then, does he mean 
that there is hut one faith, and hut one baptism ? 
All must answer, Yes. But, by actions, many 
deny it. Some pray for a baptism of the Holy 
GTiost and of fire^ in order to convert sinners 
directly ; and when they conclude that they are 
converted hy these baptisms^ they then admin- 
ister, in some way, in the use of water, that 
which they call water baptism ! Hence, here are 
THREE baptisms. If this is correct, Paul is mis- 
taken. As to the baptism of fire, some view it as 
having been fulfilled on the day of Pentecost; 
others at the destruction of Jerusalem. Others 
refer it to the punishment of the wicked, who 
heed not the teachings of the Holy Ghost. With 
the first two the baptism of fire had reference to 
time, and has long since been fulfilled ; but with 
the last view, it refers to eternity, and does not 
obtain now. As for the baptism of the Holy 
Ghost, it passed away with its last instance, 
which took place at the house of Cornelius, A. D. 
41. The Epistle to the Ephesians was written 
A. D. 64. Hence, twenty- three years after the last 
baptism of the Holy Ghost, Paul said, " There is 
one baptism" — meaning but one ; and that one 
baptism was water baptism, all others of time 
having ceased. 

Hence, the conclusion is irresistible, that the 
" one" only essential baptism is not the baptism 
of John, nor of suffering, nor of fire, nor of the 



242 UJSriFOEMITY OF THE CONDITIONS 

Holy Ghost, but Christian baptism, coeval and 
coextensive with the last commission, whence the 
only authority for its practice is derived. This 
all admit is water baptism. 

THIED : THAT MEASURE OE THE SPIEIT OEDI 
NAEILY GIVEN TO THE OBEDIENT. 

The third or ordinary measure of the Spirit is 
uniformly received and enjoyed by all who 
believe and obey the gospel, and are thereby 
adopted into the family of God. In the family, 
or kingdom of God, they are called "Sons of 
God." (1 John iii: 1.) In the "kingdom of 
darkness," or in the world, they are called the 
children of the devil. Hence, as children of the 
devil, or of the world, Jesus gives to understand 
that they cannot receive the Comforter, as such. 
How are we to come within the purview of the 
promise of the Holy Spirit as a Comforter ? By 
being translated out of the kingdom of darkness 
into the kingdom of God's dear Son ; thus being 
adopted into the family of God, and becoming 
"sons of God." Hence, "because ye are sons, 
God hath sent forth the Spirit of His Son into 
your hearts, crying : Abba, Father." (Gal. iv : 
6.) But, ye are not in the flesh, but in the Spirit, 
if so be that the Spirit of God dwell in you. 
Now, if any man have not the Spirit of Christ, 
he is none of his. And, if Christ be in you, the 
body is dead because of sin; but the Spirit is 
life, because of righteousness. But, if the Spirit 
of Him that raised up Jesus from the dead dwell 
in you. He that raised up Christ from the dead 
shall also quicken your mortal bodies by His 
Spirit that dwelleth in you." (Rom. viii:.9-ll.) 
If this was the only passage in God's book on 



OF THE WILL. 243 

the snlbject, this would be sufficient to establish 
the fact that the Spirit does really dwell in the 
heart of the Christian. But, surely, none who 
believe and really understand the teaching of the 
Bible, will deny this. We could cite many other 
passages in proof of this, but we deem it un- 
necessary. But how, or through what instru- 
mentality, is the Spirit received ? This is the 
great, perplexing question. Here, I am at a loss 
again for a single passage even intimating that 
the Spirit, as a Comforter, is ordinarily received 
by prayer, excepting it be the prayer of Jesus, 
where he said to his disciples : "If ye love Me, 
keep my commandments, and I will pray the 
Father, and He shall give you another Comforter^ 
that He may abide with you forever ; even the 
Spirit of truth whom the world cannot receive." 
(John xiv : 14-17.) We have seen that the Holy 
Spirit did come, and that, as a Comforter, He 
came to abide with the obedient forever. This 
seems reasonable, from the fact that the Church, 
or body of Christ, attained a "perfect state of ex- 
istence on the day of Pentecost — the day on 
which the Holy Spirit came. Hence, since that 
day, the Church has been the body of Christ, 
and the Holy Spirit has dwelt in his body, and 
will abide in it forever — as long as it remains on 
earth. Hence, "there is one body and one 
Spirit." (Eph. iv : 4.) Jesus' prayer to the 
Father, that the disciples might receive the Holy 
Spirit — the Comforter — was answered on the day 
of Pentecost. Ever since that day, it has been 
very improper to pray to the Father to send down 
the Holy Spirit : for his convincing, controlling 
and consoling power is in his words, and has 



244 UI^irOEMITY OF THE CONDITIONS 

Ibeen ever since that day. How is the Spirit re- 
ceived ? Let US quote a passage just here, and 
see whether we can all ^'see it alike :" "And it 
shall come to pass, that every soul, which will not 
hear that prophet, shall he destroyed from among 
the people." (Actsiii: 23.) The prophet alluded 
to here is Jesus. All are agreed. The word "Aear" 
means more than the mere reception of sound. 
It means to heartily believe in, and to obey, 
Jesus. All agreed. Then, this is to believe on 
Jesus and obey the gospel, on the part of the 
alien sinner. All must agree to this. Paul is 
heard of among the churches of Judea as 
"preaching the faith which once he destroyed." 
(Gal. i : 23.) Here, all will agree that the word 
"faith" is equal to the word "gospel," used 
objectively, as the thing preached. Hence, 
preaching the faith is preaching the gospel, and 

the HEAEINa of FAITH is OBEYINO tJie GOSPEL 

in faith. We are now prepared to learn liow the 
Spirit is received ; whether mediately or immedi- 
ately ; whether with or without means. " This 
only would I learn of you: Received ye the 
Spirit by the works of the law, or by the hearing 
of faith ?" (Gal. iii : 2.) Here it is clear that 
the Galatians did not receive the Spirit by the 
works of the law, but that they did receive it by 
the hearing of faith^ i. e., by the obedience of the 
gospel. Hence, it is that obedience to the gospel 
is the medium through which the Holy Spirit is 
received. Therefore^ it is received by none but 
the obedient. To such it is a Comforter and a 
witness. But, here let us examine, briefly, 

THE WITNESS OF THE SPIEIT. 

That the Spirit is a witness, see Eom. viii : 16 : 



OF THE T7ILL. 245 

"The Spiiit itself bearetli witness with our spirit, 
that we are the children of God." But, here is 
another perplexing question : How, or through 
what means, does the Spirit bear witness? 
Notice that in this passage two witnesses testify, 
viz : the Spirit itself and our spirit^ i. e.^ the 
Holy Spirit and the Tinman spirit dotli testify 
loith each other that the disciples are the 
children of God. Notice, it does not read : The 
Spirit itself beareth witness to our spirit — but it 
reads : ^'witJi our spirit." Pardoned persons are 
children of God. Then, if we can determine the 
means by which we are pardoned, we shall be 
able to decide beyond a doubt that we are the 
children of God ; that is, if we have full faith in 
the verity of the means ; otherwise, we shall have 
doubts and fears. But, John says, "There is no 
fear in love ; but perfect love casteth out fear : 
because fear hath torment. He that feareth is 
not made perfect in love." (1 John iv : 18.) How 
are we to be made perfect in love ? "For this is 
the love of God, that we keep his command- 
ments." (v : 3.) But, says one, "We know that 
we have passed from death unto life, because we 
love the brethren" — "that is, the children of 
God." (1 John iii : 14.) But, how do we know 
that we love the children of God ? "By this we 
know that we love the children of God, when we 
love God and keep His commandments, (v : 2.) 
Hence, the evidence of pardon culminates in 
loving God and keeping His commandments. 
This matter of our acceptance with God is of 
paramount importance, and, therefore, men 
should seek that evidence in which there is no 
chance to be mistaken — that evidence which 



246 UNIFOEMITY OF THE CONDITIONS 

leaves no room for doubts and fears. O, how 
many good and honest people there are who en- 
tertain and express serious doubts of their 
acceptance with God ! Why all this ? Simply 
because the evidence relied upon is not reliable. 
Such persons view Rom. viii : 16 — the passage 
before us — as though there was but one witness 
testifying. Ask such how they know that thej^ 
are children of Grod, and nine out of ten will 
say, " I hope I am ; or I feel that I am." Thus, 
they rely on the testimony of but one witness, 
and that their own feelings — their own spirit. 
Hence, the Spirit's testimony is excluded. God 
feelings are not the evidence of pardon ; but, if 
well founded, they are the result of the assur- 
ance of pardon. Our feelings may be assurance 
of what is done in us, or hy us ; but they will 
not do to rely upon as assurance of that which is 
done for us by one who is not literally present 
with us. Pardon is not done in us, but/br us ; 
and it takes place in the mind of God in heaven. 
Let us try to illustrate this so that we can see 
the assurance of pardon, and th.Q proper place for 
feelings. A, B and C, for a high crime, have been 
justly sentenced to be hanged on Christmas day, 
A. D. 1878. For safe keeping, until that day, 
they are confined in the penitentiary at Hunts- 
ville. The Governor, meantime, issues a 
proclamation, in which he proposes to pardon all 
who are guilty of a certain kind of crime, which 
is just such as that of which these men are 
guilty, on conditions, that all such criminals shall 
leave Huntsville on the 1st day of December, 
1878, and proceed via San Antonio ; leaving 
there on the 10th day, and thence proceed to 



OF THE WILL. 247 

cross the Kio Grande river into Mexico on the 
20t]i day of the same month and year. Pardon 
first passes in the mind of the Gfovernor, in 
whom is lodged the pardoning power. 

The proclamation is read to these prisoners^ 
who, filled with delight, immediately resolve to 
avail themselves of the pardon thus graciously 
proffered. They all leave Huntsville on the ap- 
pointed day ; but A says : "O, I feel so good ; I 
hope I'm pardoned now ;" so he stops before he 
reaches San Antonio. But B and C go on to San 
Antonio, and leave there on the appointed day. 
But B begins to feel so happy, he says : "I feel 
so happy, I hope I'm pardoned ; I shall go no 
further." But C, who has full confidence in the 
veracity of the Grovernor, and as good feelings 
as either of the others, proceeds to cross the 
Bio Grande, and enters Mexico on the appointed 
day, all according to the Governor's proclama- 
tion. At the end of obedience, C has the assur- 
ance of pardon — ^the Governor's word ; having 
this assurance, he has the good feelings, as a 
result; but not as evidence. The evidence of 
his pardon is the Governor's proclamation, his 
confidence in the veracity of the Governor, and 
the fact that he had complied with his proclama- 
tion. But A and B, relying on tJieir good feel- 
ings as evidence of pardon, stopped short of 
obedience to the proclamation ; and, therefore, 
did not come to the promise — the real evidence — 
at all. But, as it was with C, so it is with the 
alien sinner ; he has full confidence in the 
veracity of Him who cannot lie ; and humbly, 
from the heart, he complies with His law of 
pardon, and thus he has the assurance that he 



248 UNIFOEMITY OF THE COISTDITIOI^S 

is pardoned — that lie is a cliild of God. Jesus is 
the mediator of the New Testament ; hence, to 
Him we must go for the terms of pardon under 
the New Testament, of which he is the Testator. 
In this Testament of Jesus we have seen that he 
who would inherit pardon and the gift of the 
Holy Spirit, and be a rightful heir of God and a 
joint heir with the Lord Jesus Christ, must 
believe on the Lord Jesus with all his heart ; 
must repent of all his sins, and must be solemnly 
buried with Him in baptism ; and must rise with 
Him to walk in newness of life. Yes, he must 
be baptized in the name of the Father, Son and 
Holy Spirit. Then, and not till then, does the 
" Spirit itself bear witness with his spirit" that 
he is a child of God. Surely, the Holy Spirit 
would not dictate the law of pardon so plainly as 
He does in His words, and require the sinner so 
imperiously to comply with it in order to his 
pardon and becoming a child of God, and then 
take up his abode with Him and testify falsely 
as a witness that he is a child of God, who has 
never complied with the law of adoption into 
God's family ! 

Now, every word of Jesus' proclamation of 
pardon is a word of the Holy Spirit. Although 
it be the word of God, or the word of Jesus, the 
Spirit is in it, and is ever present with it. Jesus 
says : "The words that I speak unto you, they 
are spirit and they are life." (John vi : 63.) 
Hence, God, Jesus and the Holy Spirit are all 
pledged for the pardon of him who believes, re- 
pents and is baptized, according to the great 
conditional proclamation of pardon. Thus, the 
Spirit testifies. But, how does our spirit testify ? 



OF THE WILL. 249 

Why, we know whether we have believed, re- 
pented and have "been baptized, and have thus 
become the childi^en of God. 

Sinner, would you be saved, and have the 
Spirit itself bearing witness with your spirit that 
you are a child of God ? Then comply from the 
great deep of your heart, with the great, blood- 
washed law of Him who loved you, and died to 
redeem you fi'om irretrievable woe, and "wills 
not the death of any, but, rather, that all should 
turn and live." 



J7 



250 UNIFOEMITY OF THE CONDITIONS 



CHAPTER XII. 

UNIFORMITY OF THE CONDITIONS OF THE WILL 
UPON WHICH THE GEE AT LEGACY — EEMISSION 
OF SINS, THE GIFT OF THE HOLY SPIEIT AND 
ETEENAL LIFE — IS BEQUEATHED. 

Peoposition Fiest — After tlie New and Perfect 
Will, Confirmed hy tJie Death of tJie Testator 
( Christ), is Committed into the Hands of the 
Executors {Apostles), and they are Endowed 
with Power to Execute it, the Conditions 
upon which the Legacy is Bequeathed are 
the Same in All Cases. 

Basis — Specifications. 

O offer more testimony in support of the 
uniformity of the law of pardon to the 
alien sinner under the Christian dispensa- 
tion, may seem superfluous, at least to some. 
We regard the case as really and fairly made 
out, and would be willing to submit it just here 
for a decision, but for the reason that some might 
be so inconsistent as to say — " The cases referred 
to are only such as he can reconcile with his 
theory." I have no theory of my own. But this 
kind of caveling involves the idea that the Scrip- 
tures contradict themselves ; that the great com- 
mission and the ftrte cases of salvation under it 
agree, but other cases differ. Strange logic, 
indeed, for a believer of the Bible ! The only 




OF THE WILL. 251 

chance to avoid my conclusion, thus far, is to 
deny that some one of the items enumerated 
do exist in the last commission, or in any sub- 
sequent case of salvation as necessary or essen- 
tial thereto. It does seem strange that any 
conscientious Bible-heliever, who truly labors, 
prays and yearns for the salvation of poor sin- 
ners, should contend that any part of the Lord's 
blood- washed law of pardon is not necessary or 
not essential. Pray, what item is not necessary, 
or not essential? 1st. Is it Treadling f l^o. 
"How shall they believe on Him of whom they 
have not heard — and how shall they hear with- 
out a preacher? ^ ^ ^ So, then, faith cometh 
by hearing." (Hom. x: 14-17.) Gro teach all 
nations." (Matt, xxviii : 19.) " Gro preach the 
gospel to every creature." (Mark xvi: 15.) 
" That repentance and remission of sins should 
be preached in his name among all nations." 
(Luke xxiv : 47.) Hence, all must admit that 
preaching is necessary or essential to salvation. 
2d. Can Faith be dispensed with ? JN'o. "With- 
out faith it is impossible to please him" (God). 
(Heb. xi : 6.) It is useless to cite passages here 
as to the necessity of faith. The fiat has gone 
forth, "He that believeth not shall be damned." 
3d. Can Repentance be dispensed with ? " I^ow, 
he commands all men everyioliere to repent." 
(Acts xvii : 30.) Here, again, it is useless to 
quote Scripture : " That repentance and remis- 
sion of sins should be preached in His name, 
among all nations, beginning at Jerusalem." 
(Luke xxiv : 47.) At Jerusalem, Inspiration, for 
the first time^ commanded believers in Jesus, 
made " both Lord and Christ," to repent. (Acts 



252 UNIFOKMITY OF THE COKDITIONS 

ii : 38.) 4th. Is Baptism not essential to pardon, 
salvation, remission ? "Go teach all nations, 
baptizing them." (Matt, xxviii : 19.) " He that 
believeth and is baptized shall be saved." (Mark 
xvi : 16.) " Repent and be baptized ^ ^ ^ for 
the remission of sins." (Acts ii: 38.) " Kow, 
why tarriest thon ? — arise and be baptized, and 
wash away thy sins." (Acts xxii: 16.) " Know 
ye not that so many of us as were baptized into 
Jesus Christ were baptized into his death ? " 
(Eom. vi : 3.) "As many of you as have been 
baptized into Christ have put on Christ." (Gal. 
iii : 27.) Here, two witnesses testify clearly that 
the Romans and Galatians were baptized iitto 
Christ (not in, Christ). From all these passages, 
it seems that baptism occupies a place in the law 
of pardon to the alien, and is just as essential 
as faith or repentance. We here so affirm of it, 
in view of all the passages that have been and 
might be cited. We now invite special attention 
to the fact that salvation, as offered through the 
gospel of Christ, under the Christian dispensa- 
tion, is nowhere appropriated to, nor may really 
be enjoyed by, an alien sinner out of Christ. 
We make this statement deliberately, and in full 
view of its consequences ; but we make it pre- 
paratory to the following statement, which we 
make in like manner, viz : All such, who have 
not been baptized into Christy ham not put on 
Christ; and, therefore, are out of Christy and, 
therefore, are in an unsaved state^ according to 
the teaching of the Scriptures. We nowhere 
read that men believe into Christ, repent into 
Christ, nor pray into Christ; but we do read 
that the Romans and the Galatians were baptized 



OF THE WILL. 253 

into Christ; and tliat tlius tlie Galatians put on 
Clirist : and, of course, the Romans put CJirist 
on thus, too. N^ow, since the Romans and the 
Galatians were baptized into Christ, and thus 
put on Christ, it seems reasonable to conclude 
that this was true of all others. All must have 
got into Christ, and put him on in precisely the 
same way. Again : we nowhere read that men 
believe^ repent^ pray, feel nor dream into Christ 
and into his deatli ; but we do read — "Know ye 
not, that so many of us as were baptized into 
Jesus Clirist were baptized into Ms death f^^ 
(Rom. vi : 3.) Hence, by baptism, men are in- 
ducted into Christ, ^z^^ him on, and come intolii^ 
death, /. e., into the benefits of his death, by 
conforming to " the likeness of his death" (verse 
5) ; and as his blood was shed in his death, so 
the penitent believer, in submitting to baptism, 
comes into the death of Christ, and in contact 
with his blood, which cleanseth from all sin. 
But, let us read Romans vi : 3-6 — " Know ye not, 
that so many of us as were baptized into Jesus 
Christ, were baptized into his death? There- 
fore, we are buried with him by baptism into 
death ; that, like as Christ was raised up from 
the dead by the glory of the Father, even so we 
also should walk in newness of life. For, if we 
have been planted together in the likeness of his 
death, we shall be also in the likeness of his res- 
urrection: Knowing this, that our old man is 
crucified with him, that the body of sin might be 
destroyed, that henceforth we should not serve 
sin." It would be useless for us to quote a host 
of Pedobaptist commentators in regard to this 
passage and Col. ii : 12 — " Buried with him in 



254 UJSriFOEMITY OF THE CONDITIOI^S 

baptism, wherein also ye are risen witli Mm 
through, the faith of the operation of God, who 
hath raised him from the dead." All who are of 
note for scholarship and conscientiousness, in the 
main, agree, in substance, that these passages 
allude to an immersion in water as baptism, and 
that the passage in Romans alludes to water 
baptism, in which the believer, being dead to 
sin, is buried in the likeness of Christ's death 
and burial, and is raised out of the water in the 
likeness of Christ's resurrection to walk in a new 
life, like Christ was raised from the dead to die 
no more. So, Paul, in substance, comments, at 
the 17th and 18th verses : "But ye have obeyed 
from the heart that form of doctrine which was 
delivered you. Being, then, made free from sin, 
ye became the servants of righteousness." In 
this language the apostle alludes to what he had 
just said in the previous part of the chapter in 
reference to their baptism, in which they had 
obeyed from the heart that form or mould of 
doctrine which was delivered to them, and in 
doing which the}^ were tlien made free from sin. 
If they were then made free from sin, is it correct 
to say that they were made free from sin before f 
But what is the ^^ doctrine ^^^ the '-form^^ of which 
they had ^'obeyed .^" As he likens their baptism 
to the death, burial and resurrection of Christ, 
these facts are evidently the '^doctrine.^^ He does 
not say that they had obeyed the doctrine^ but 
the ^'forwi'^ of it. Hence, the doctrine is the gos- 
pel in fact. '' How that Christ died for our sins, 
according to the Scriptures, and that he was 
buried, and that he rose again the third day, ac- 
cording to the Scriptures." (1 Cor. xv : 3-4.) 



OF THE WILL. 255 

TMs Paul calls " tlie gospeV^ (verse 1) : wMcIl he 
delivered first of all to the Corinthians, by wMcTi 
they were saved. Hence, this same gospel mnst 
have been delivered to the Romans, that- tJiey 
might be saved by it. IS'ot only so, but this same 
gospel must have been delivered everyioTiere^ that 
all might be saved hy it ; for Paul says (Gal. i : 
8-9) : " But though we or an angel from heaven 
preach any other gospel unto you than that 
which we have preached unto you, let him be 
accursed. As we said before, so say I now again, 
If any man preach any other gospel unto you 
than that ye have received, let him be accursed." 
Here we learn that the anathama of heaven is 
denounced against the man, or even the angel, 
that should preach any other gospel. Hence, the 
same gospel must have been preached to all ; 
and, consequently, all must have obeyed the 
form of it from the heart just as the Bomans did. 
This is clearly implied in the case of the Gala- 
tions, who, Paul says, " have been baptized into 
Christ," just like the Romans; also the Colos- 
sians, who, Paul says, were "buried with him in 
baptism, wherein also ye are risen with him 
through the faith of the operation of God, who 
hath raised him from the dead." (Col. ii : 12.) 
So, also, of the Hebrews, to whom Paul writes : 
" Having our hearts sprinkled from an evil con- 
science, and our bodies washed with pure water." 
(Heb. X : 22.) So, also, Paul writes to Titus : 
"ISTot by works of righteousness which we have 
done, but according to his mercy, he saved us, by 
the washing of regeneration and renewing of the 
Holy Ghost." (Titus iii : 5.) Hence, we are irre- 
sistibly driven to the conclusion that the same 



256 UNIFOEMITY OF THE CONDITIONS 

gospel was preached to all : that all obeyed it — 
submitted to the form of it from the heart — that 
is, all penitent believers were " buried with Christ 
in baptism" — " put on Christ " in baptism — had 
their "bodies washed in pure water" — were 
" saved by the washing of regeneration and the 
renewing of the Holy Spirit" — were "baptized 
into Christ and into his death;" and thus all 
came in contact with his hlood^ " which cleanseth 
from all sin," and hence, all, "being then made 
free from sin, became the servants of righteous- 
ness." Now, the doctrine, the form of which all 
obeyed from the heart and were then made free 
from sin, is (1,) Christ died for sin; (2,) was 
buried ; (3,) was raised from the dead to die no 
more. The form of it was (1,) the alien dies to 
sin ; (2,) is buried with Christ ; (3,) is raised with 
him to walk in newness of life. But, be it under- 
stood, once for all, that unless this obedience is 
from the heart it is of no avail — it is solemn 
mockery. Hence, since all the promises of the 
Christian institution are in Christ, they are real- 
ized and enjoyed in Christ, and not out of him, 
and as baptism to the penitent believer is that by 
which he comes into Christ and into his death, 
surely he must submit to baptism from the heart 
that he may come into Christ where the promises 
are, that he may enjoy them. We are at a loss 
for a single passage even intimating that the alien 
gets into Christ without baptism, or that baptism 
is not essential to salvation to the alien sinner 
under the Christian dispensation. But, if we 
could find one such passage, it would seem fair 
and safe to regard it as an exception rather than 
the rule, seeing that there are so many passages 



OF THE WILL. 257 

clearly showing that it is essential. No state- 
ment clearly made or principle clearly taught in 
the word of God is ever contradicted thereby. 
This is a rule to which there is no exception. 
Therefore, since we find statements clearly made 
and the principle clearly taught, that baptism is 
essential to salvation, we need not expect to 
find in the word of God that it is a non-essen- 
tial. Hence, we cannot dispense with baptism. 
Having thus far demonstrated the uniformity of 
the gospel plan of salvation, as applied to the 
alien, and found that the items which necessarily 
enter into it are : (1,) Preaching ; (2,) faith ; (3,) 
repentance ; (4,) baptism, and (5,) pardon, and 
having specified, to some extent, in reference to 
each of these items, we are now prepared to 
specify more particularly in reference to each of 
them, and to demonstrate still further, and, if 
possible, more clearly, their actual existence in 
every case of salvation, as necessary thereto. We 
respectfully solicit the candid attention of the 
reader to the following specifications in reference 
to the above items : 

fiest: peeaohiitg. 
Whatever constituted preaching, and made it 
efficacious to the salvation of one sinner in the 
days of the apostles^ was necessary thereto in all 
cases and in all succeeding ages. The thing 
preached in order to salvation is " tlie gospel of 
Christ.''^ "Go ye into all the world and preach 
the gospel to every creature. He that believeth 
and is baptized shall be saved ; but he that be- 
lieveth not shall be damned." (Mark xvi : 15-16.) 
" For I am not ashamed of the gospel of Christ ; 
for it is the power of God unto salvation to every 



258 UNIEOEMITT OF THE CONDITIONS 

one tliat Ibelievetli ; to the Jew first, and also to 
the Greek." (Rom. i : 16.) The preaching of the 
gospel will not save the sinner nnless he helieve 
and obey it. " He that helievetJi and is baptized 
shall be saved ; but he that believeth not shall 
be damned." On the first preaching of the gos- 
pel, when its facts were announced, the people 
believed, and were cut to the heart, and said, 
'' Men and brethren, what shall we do ?" Then 
Peter said unto them, " Repent and be baptized, 
every one of you, in the name of Jesus Christ, 
for the remission of sins, and ye shall receive 
the gift of the Holy Ghost." (Acts ii : 37-38.) 
Thus we find the promise of salvation — remis- 
sion of sins — to those who believe and obey the 
gospel ; but we find threats denounced against 
those who do not believe and obey the gospel : 
" He that believeth not shall be damned." (Mark 
xvi : 16.) We also learn that the Lord Jesus 
" shall be revealed from heaven with his mighty 
angels, in fiaming fire, taking vengeance on them 
that know not God, and that obey not fhe gospel 
of our Lord Jesus Christ ; who shall be punished 
with everlasting destruction from the presence of 
the Lord, and from the glory of his power." (2 
Thes. 1 : 7-9.) Hence, we see that, in reference to 
the gospel of Christ, there is something to be 
preached, something to be believed, something to 
be obeyed, and something to be enjoyed, and 
punishment to be endured by those who do not 
believe and obey the gospel. These clear state- 
ments of the word of God, as well as the prin- 
ciple taught, are never contradicted, and are ap- 
plicable to all alien sinners under the Christian 
dispensation. Hence, in order to pardon, the 



OF THE WILL. 259 

alien sinner believes witli all liis heart tlie gospel 
in fact — the death, burial and resurrection of 
Christ ; and as these facts demonstrate that Jesus 
is the Christ, the Son of the living God, he must, 
and does, then believe this grand foundation 
truth with all his heart ; and believing this truth, 
he is prepared to further obey him as his coro- 
nated and only law-giver. He is now prepared 
to please God by repenting truly and sincerely 
of all his past sins. Then he is prepared in faith 
at heart, in life or conduct, to be buried with the 
Lord in baptism — to be "baptized into Christ" 
and "into his death," where he comes in contact 
with his blood, which cleanseth him from sin. 
This baptism is to be solemnly performed in the 
awful names of the Father, and of the Son, and 
of the Holy Spirit, and by the authority of Jesus 
the Christ. Tlien^ and not till tJien^ does he 
come to the promise of pardon. In this way the 
gospel of Christ proves to be the power of God 
unto salvation, and results in that end. Here we 
aver, specihcally, that the above-named facts, 
commands, form and promises are necessary to 
the preaching of "the gospel of Christ" as " the 
power of God unto salvation," in its comprehen- 
sive sense, theoretically and practically as ap- 
plicable to the alien sinner, in order to his salva- 
tion. There are compendium expressions used 
as equivalent to the gospel of Christ; such as 
the following : " He (Paul) preacheth the faith 
which once he destroyed." (Gal. i : 23.) Paul 
most solemnly charges Timothy to " preach the 
woED." (2 Tim. iv : 1-2.) Paul and Silas preached 
to the jailer '^tlie woed of tJie Lord^ (Acts 
xvi : 32.) " Then Philip went down to Samaria 



260 UNirOEMITY OF THE CONDITIONS 

and preached Christ unto them." "And when 
they believed Philip preaching the things con- 
cerning the KINGDOM of God and the name of 
Jesus Cheist they were baptized, both men and 
women." " Then Philip opened his mouth and 
began at the same scripture, and preached unto 
him Jesus." (Acts viii : 5, 12, 35.) Hence, we 
see that preaching "the word" — "the word of 
the Lord " — " the faith" — " the things concerning 
the kingdom of God and the name of Jesus 
Christ" — preaching "Christ" and preaching 
" Jesus," are equal to preaching the " gospel of 
Christ" — the whole gospel plan of salvation to 
tJie alien sinner. Hence, in preaching the gospel 
to every creature, as enjoined in the last commis- 
sion, the inspired preachers all preached the 
same facts, the same commands, and the same 
promises to all nations and to every creature 
wherever they preached ; and, therefore, all crea- 
tures to whom they preached, in all nations, who 
were saved at all, were saved by the same gospel^ 
the same plan^ in precisely tTie same way. 

SECOND : FAITH. 

Whatever was necessary to produce, and con- 
stitute faith, and make it efficacious to the 
salvation of one sinner in the days of the apostles^ 
was necessary thereto in all cases ^ and in all suc- 
ceeding ages. 

As we have seen, the sinner must believe witli 
all Ms heart that Jesus is the Christ, the Son of 
the living God. This is the rock on which Jesus 
said : "I will build my Church." (Matt, xvi : 
18.) This great truth is alluded to as the founda- 
tion laid and built upon. "For other foundation 
can no man lay than that is laid, which is Jesus 



OF THE WILL. 261 

Christ." (1 Cor. iii : 10-12 ; see, also, Eph. ii : 
20.) But what produces faith in this great 
foundation truth ? Does prayer produce it ? 
"How, then, shall they call on Him in whom they 
have not believed ? and how shall they believe 
in Him of whom they have not heard ? and how 
shall they hear without a preacher ? '>^ ^ ^ 
So, then, faith cometh by hearing, and hearing 
by the word of God." (Rom. x: 14-17.) So we 
see that faith comes, not by j^rayer^ but by 
hearing the word of God. Once more: "And 
many other signs truly did Jesus in the presence 
of his disciples, which are not written in this 
book ; but these are wriLten, that ye might 
believe that Jesus is the Christ, the Son of God ; 
and that, believing, ye might have life through 
His name." (John xx : 30-31.) Hence, Ijy liearing 
the loord of God^ faith is produced in all cases. 
In order to its efficacy to salvation, in all cases it 
must centre on the Lord Jesus Christ as its 
object ; and it must be a living^ perfect faith, in 
order to which it must prompt to, and be accom- 
panied by, works ; else it is dead. "Even so, 
faith, if it hath not works, is dead, being alone." 
(James ii : 17.) "But wilt thou know, 0, vain 
man, that faith without works is dead ?" Was 
not Abraham, our father, justified by works, 
when he had offered Isaac, his son, upon the 
altar ? Seest thou how faith wrought with his 
works, and by works was faith made perfect ? 
And the Scripture was fulfilled which saith : 
Abraham believed God, and it was imputed unto 
him for righteousness ; and he was called the 
friend of God. Ye see, then, how that by works 
a man is justified, and not by faith only. (Yerses 



262 U]N'IFOEMITY OF THE CONDITIONS 

20-24.) "For as the body, without the spirit, is 
dead, so faith, without works, is dead also." 
(Verse 26.) Hence, we see that faith is not 
efficacious to salvation nor justification, unless it 
be accompanied by works. The office of faith is 
to change the mews and the Tieart^ and to de- 
stroy the love of sin; and to prompt to obedience 
in all that Grod has commanded the alien, as 
such, to do in order to pardon. Faith abides 
with the child of God, also, through life. Faith 
is the first step in coming to God acceptably, 
and in order to please Him. "But, without faith, 
it is impossible to please him : for he that cometh 
to God must believe that He is, and that He is, a 
rewarder of them that diligently seek Him." 
(Heb. xi : 6.) This clear statement in fully ex- 
emplified in Acts of the Apostles by all the 
cases there recorded where sinners came to God, 
and were accepted and saved. ^N'ow, faith is the 
same in all these respects, and in all cases of 
salvation. 

THIED : EEPENTANCE. 

Whatever was necessary to produce and con- 
stitute repentance, and make it efficacious to the 
salvation of one sinner in the days of the apostles, 
was necessary thereto in all cases, and in all 
succeeding ages. 

Having learned that it is impossible to please 
God without faith (Heb. xi : 6), and that "what- 
soever is not of faith is sin" (Rom. xiv : 23), and 
as examples abundantly prove that faith in 
Christ precedes repentance, we are driven to the 
conclusion that faith in Christ is the prime 
cause of repentance. There are other ef&cient 
causes yet, based on faith, that produce repent- 



or THE WILL. 263 

ance. From Rom. ii : 4, we learn tliat tlie good- 
ness of God leads to repentance. The embodi- 
ment of tlie goodness of Grod is seen in the gift 
of His Son to die for men. Then, how conld this 
goodness of Grod be realized by man, and lead 
Mm to repentance, nntil he believes in Jesus as 
God's Son? Again: "Godly sorrow worketh 
repentance to salvation not to be repented of: 
bnt the sorrow of the world worketh death." 
(2 Cor. vii : 10.) Bear in mind that the goodness 
of God is viewed and appreciated hy faitli in 
CTirist ; and that godly sorrow is produced by 
faith ; and that ^^ without faitli it is impossible to 
please God ;" and that ''whatsoever is not of 
faith is sin." From all this we are driven to the 
conclusion that faith in Christ, the goodness of 
God, and godly sorrow all co-work together in 
producing true, saving repentance ; and that, of 
course, repentance is not produced until after all 
these causes really and genuinely exist. But, 
what is repentance ? It is, strictly speaking, a 
change of the will, produced directly by godly 
sorrow for sin, and leading to the forsaking of 
sin, or reformation. Hence, it is based on^ and is 
subsequent to, faith in Christ. 

This is genuine repentance, and, as such, it is 
necessarily preceded by a change of heart. ISTow, 
repentance is the same in all these respects, and 
in all cases of salvation under the Christian dis- 
pensation. 

eoueth: baptism. 
1st. Whatever necessarily preceded and pre- 
pared for Christian baptism, and made it effi- 
cacious to the salvation of one alien sinner in 
the days of the apostles, was necessary thereto 
in all cases, and in all succeeding ages. 



264 UI^IFORMITY OF THE C0:N^DITI0]S'S 

Faith and repentance, as above specified, with 
all their legitimate results, necessarily 'precede 
Sind prepare for hap)tism mall cases ; and, hence, 
none hut penitein't believers are scriptural 
subjects of baptism. 

2d. Whatever was necessary to constitute 
Christian baptism, and make it efficacious to the 
salvation of one alien sinner in the days of tJie 
apostles^ was necessary thereto in all cases^ and 
in all succeeding ages. We affirm that there was 
hut one action necessary to constitute scriptural 
baptism. Hence, we deny that there were tJiree 
distinct actions. If baptism was performed 
rightly by sprinTding^ it was not by pouring nor 
by immersion. If by pouring., it was not by 
sprinkling nor immersion. If by immersion^ it 
was not by sprinkling nor pouring. IN'ow, for 
each of these three w^ords there is a word in the 
original, which, when translated into English, 
has a plain meaning, corresponding with the 
action performed in its use. I^o meritorious 
scholar will contend th?tt a correct and literal 
translation of the Saviour's language in the com- 
mission would be, "Teach all nations, sprinTding 
them, noT pouring i^&n\.^^ But all such scholars 
agree that the original phrase, whence authority 
is derived to baptize the nations, is ^Hmmersing 
tliem.^^ JSTeither will they translate, " He that 
belie veth and is sprinMed ; nor is poured ;" but 
all such agree that a literal translation, in its 
primary meaning, is : " He that belie veth, and is 
imr)iersed.''^ Then, if, for no other reason, we 
would insist that true fidelity to God should 
prompt all to submit to that which all agree is 
correct — infallibly right — rather than that which 



OF THE WILL. 265 

oione of true merit contend for as infallibly right. 
But, sprinMing or pouring is nowhere alluded 
to as a hurial; while baptism is. If sprinkling 
or pouring was expressive of the literal action 
performed in baptism, Paul should have said : 
" Buried with Him by sprinlding ^^ or " Buried 
with Him \)j pouring. ^^ But, from the fact that 
immersion is necessary to constitute scriptural 
baptism, he likens it to a hurial. The apostle 
could not, with any degree of propriety, have 
said : " So many of us as were sprinMed or 
poured into Christ, were sprinMed or poured 
into His deatli.^^ He could not have likened this 
to a ^^ planting together in the UTceness of His 
deatli^^^ and then have thanked God that the 
Romans had obeyed from the heart that form of 
doctrine which was delivered them — alluding to 
their baptism — in which they had been buried 
with Christ, and had risen with Him, as we have 
seen, of all which immersion or its equivalent 
only is peculiarly expressive and completely 
appropriate. 

Therefore, nothing but a burial and a resur- 
rection with Christ constitute scriptural baptism 
in any case. Could the religious world be infalli- 
bly satisfied that salvation depended upon the 
action of baptism, there would be but few, if 
any, left to advocate sprinkling or pouring as 
baptism. No doubt this would be the case if a 
few dollars depended on it. Eeader, if a man 
should owe you one hundred dollars, and, on 
proposing to pay you, should present three bank 
notes of one hundred dollars each, and, at the 
same time, candidly say to you : " Here are two 
notes that are rejected by a great many com- 
18 



266 UNIFOEMITY OF THE COISTDITIONS 

petent judges as base counterfeits, and many 
who liave received them have become dissatisfied 
with them, and have required this tJdrd one, 
which all agree is genuine^ and with which none 
become dissatisfied." Which would you take ? 
The answer is easy. 

3d. Whatever baptism was for in the days of 
the apostles in any one case^ it was for in all 
cases, and in all succeeding ages. 

We have already shown, by the last commis- 
sion, and the five cases of salvation mentioned 
and dwelt upon under it, that baptism, ad- 
ministered to a penitent believer, is for the 
remission of past, or alien, sins. Hence, a few 
brief thoughts must suffice here. Under the 
Jewish law, the Jew was required to bring his 
sin-offering to the place where the Lord had re- 
corded His name, and there to slay it : and the 
priest was to make an atonement for him, for the 
forgiveness of his sin ; on which we read : "And 
it shall be forgiven him." (See, for example, 
Lev. iv : 27-31.) All this was typical of the law 
of pardon under the new institution, in which 
the Lord has recorded His name in baptism, and 
there He has promised to forgive the sins of believ- 
ing penitent aliens, smdnowJiere else. As typified, 
the believing penitent, dead to sin, comes to 
baptism, by which he is baptized into Christ and 
into His death. Thus, coming to where the 
Lord has recorded His name, and to the death of 
Christ — the sin-offering — he comes to his blood — 
the blood of atonement — which cleanseth from 
all sin. Here he comes to the promise of pardon, 
and nowhere else. Just as the penitent Jew, 
through the death of the victim, came to the 



OF THE WILL. 267 

efficacy of its blood, wMcli was shed in its death, 
so the believing penitent, in baptism, comes 
through the death of Christ to the efficacy of 
his blood, which was shed in His death. To 
those who live under the Christian dispensation, 
the blood of Christ was shed on the other side of 
His hurial, in His death. Therefore, the alien 
sinner must pass through his Ijurial by baptism 
to get into his death and to his blood. All who 
baptize, ackowledge that the Lord's name is 
recorded in baptism : for all administer what 
they call baptism, in the name of the Father, and 
of the Son, and of the Holy Spirit, as authorized 
by Jesus. (Matt. 28: 19.) The use of this 
solemn formula is divinely authorized in the ad- 
ministration of baptism to the believing penitent 
alien, and nowhere else. And to such only the 
promise of pardon is divinely vouchsafed in this 
institution, and nowhere else. "He that belie veth 
and is baptized, shallbe saved." (Mark xvi : 16.) 
To believers, filled with godly sorrow, cut to the 
heart with conviction, and desiring pardon, 
Peter said, "Repent and be baptized, every one 
of you, in the name of Jesus Christ, for the re- 
mission of sins." (Acts ii: 38.) Hence, we see 
that salvation, or remission of sins, is on the 
other side, or at the end, of obedience to the 
law of pardon to the alien sinner. We have 
now seen that faith and repentance, as divine 
commands, with all their legitimate results, 
necessarily precede and prepare for baptism ; 
and that, hence, none but a believing penitent is 
a scriptural subject of baptism; and that im- 
mersion only is scriptural baptism ; and that 
baptism, administered to a penitent believer, is 
for the remission of past or alien sins. 



268 UITIFORMITY OF THE CONDITIONS 

FIFTH : PAEDON. 

"Whatever necessarily preceded and prepared 
for pardon in any one case in the days of the 
apostles^ was necessary thereto in all cases and 
in all succeeding ages. We have already shown, 
beyond the possibility of an intelligent doubt, 
that preacliing^ faitli^ repentance and baptism., 
with all their legitimate results, necessarily pre- 
cede, prepare for, and are in order to pardon. 
Hence, this affirmation in reference to pardon — 
item 5 — is already sustained. 

Having now briefly specified in reference to 
each of the five divinely authorized items that 
enter into the gospel plan of salvation as neces- 
sary thereto in all cases, and in all ages, we 
are prepared to view them all as a system of 
dependencies. 

1st. No genuine preaching ; no genuine faitli, 
repentance, hoptism nor pardon. 

2d. ISTo genuine preaching and faith; no gen- 
uine repentance, haptism nor pardon. 

3d. No genuine preaching, faith and repent- 
ance ; no genuine baptism nor pardon. 

4th. No genuine preaching, faith, repentance 
and baptism ; no pardon ; and, I may properly 
add, no genuine evidence of pardon. 

In view of the fact, now clear, tliat all these 
items do exist in every case of salvation, as neces- 
sary thereto, we submit the following Rule : 
When the Scriptures predicate salvation, in any 
given case, of any named cause or condition, that 
coMse or condition, at least, is necessary thereto 
in ALL CASES. Observe this rule, and the gospel 
plan of salvation is harmonious ; otherwise, it 
will appear self -contradictory. 



OF THE WILL. 269 

To illustrate : Paul says, " It pleased God 'by 
the foolishness of preaching to save them that 
believe." (1 Cor. i : 21.) Here, the salvation of 
them that believe is predicated of preacMng. 
But other causes and conditions^ not named here 
but elsewhere in the Scriptures, are implied. 
Again : Peter says, " Baptism doth also now sa.ve 
us." (1 Pet. iii : 21.) Here, salvation is predi- 
cated of haptism ; but this only teaches us that 
'baptism is necessary to salvation. All other 
causes and conditions of salvation named else- 
where in the Scriptures are implied. So we see 
that there are no non-essentials in the Lord's 
blood-washed plan of salvation, and that all are 
saved alilce. 

Hence, it is undeniable, that after the new and 
perfect Will, confirmed by the death of the Tes- 
tator (Christ), is committed into the hands of the 
executors (apostles), and they are endued with 
power to execute it, the conditions upon which 
the Legacy is bequeathed are the same t^ all 
OASES. Reader, please notice the following 
special remar'ks. We sha.ll need them presently : 

Memarlc 1st. Preaching is necessarily a com- 
ponent part of the gospel plan of salvation, and 
is to be done by the disciples of Christ, in order 
that the world may hear, believe and obey the 
gospel, and thus he saved. 

Memark 2d. Faith, repentance and baptism are 
component parts of the gospel plan of salvation, 
and are the commands that constitute the law of 
pardon to the alien sinner, and as such they must 
be obeyed by him, in order to his pardon. 

RemarTc 3d. Pardon of sins, and all equiva- 
lents, constitute the first promise that is really 



270 UI^IFOEMITY OF THE COlS^DITIOlSrS 

received by man ; and this is not really voucli- 
safed and given to liim until lie obeys from tlie 
heart the above commands, according to the 
teaching of the Scriptures. 

These three remarks are rigidly according to 
the uniform teaching of the Scriptures. 

RemarJc itJi. From the fact thafc it is often 
stated in plain words that preaching was done, 
and also that the people heard, it is clearly im- 
plied that preacliing was done in all cases of 
salvation. So of each and every cause or con- 
dition of the gospel plan of salvation ; when it 
is once enjoined, commanded, or in anywise 
found to exist in the gospel plan of salvation, as 
necessary thereto, such cause or condition neces- 
sarily exists in all cases of salvation. 

Remark oth. We know of but three loays of 
determining the alien sinner's duty : 1st, by com- 
mand ; 2d, by example ; and 3d, by implication. 
For instance : 

1st. Command: "Repent and be baptized, 
every one of you, in the name of Jesus Christ." 
(Acts ii : 38.) 

2d. Example: "And Philip said. If thou be- 
lievest with all thine heart thou mayest (be bap- 
tized). And he answered and said, I believe that 
Jesus Christ is the Son of Gfod." (Acts viii : 37.) 

3d. Implication : It is not clearly stated in so 
many words that the jailer, the eunuch, and some 
others, were commanded to repent; but it is ini 
plied ^ from the fact that the Pentecostians (Acts 
ii: 38), and those to whom Peter preached his 
second gospel discourse, were commanded to re- 
pent. (Acts iii : 19.) Also, from the fact that 
repentance is universally enjoined in the last 



OF THE WILL. 271 

commission (Luke xxiv : 47), and in Acts xvii : 
30, it is always implied. So other commands and 
examples wMch we find expressly required of 
some, and not, in so many words, required of 
others, are always implied. 

In harmony with these remarks, and in vindi- 
cation of the gospel plan of salvation to the alien 
sinner, we submit the following — 

Rule: Where in the Scriptures that are ad- 
dressed to the alien sinner his salutation is predi- 
cated of any named^ cause or condition^ all other 
causes and conditions named elsewhere in such 
Scriptures are implied., as also necessary thereto. 

In view of all the premises now before us — 
the general arguments in previous chapters, and 
the specifications, special remarks and rules in 
this chapter in support of the unifoemity of the 
gospel plan of salvation to the alien sinner — we 
here present the reader with a Table, showing 
the different mentions of preaching., faith., re- 
pentance^ baptism and pardon; also joy; or 
their equivalents, or some expression indicating 
their occurrence or existence, by referring to the 
last commission and the nine different instances 
of salvation prominently recorded in the Acts of 
Apostles, which occurred under the preaching of 
the inspired teachers, in carrying out the great 
commission : 



272 



UNIFOEMITY OF THE CONDITIONS 



TABLE OF THE GOSPEL PLAN OF SALVATION. 

THE LAST COMMISSION — NINE CASES OF SALVATION. 




* The baptism of Chnspus not being mentioned (Acts xviii : 8), but being men - 
mentioned (i Cor. i : 14), fully demonstrates the Rule, that conditions not mentioned 
are itnplied. Simon's belief and baptism are also mentioned extra of the nine cases 
of salvation. (Acts viii : 13.) In Acts iv : 4, the belief of the five thousand is men- 
tioned to whom preaching v/as done, as in 3d chapter. That Cornelius believed is 
mentioned (Acts xv: 7^ ; that he repented is mentioned (Acts xi: 18). Besides the 
extra mentions of the baptism of Crispus and Simon, baptism is mentioned in each 
of the nine cases of salvation ; besides this, it is mentioned in the last commission 
twice. Ten mentions of any item is full. Hence, baptism is ^iw^i^z/^rT^/// 
yet is a " non-essential.'^* 



OF THE WILL. 273 

From tliis table, it appears tliat preaching and 
baptism are full ; wMle faith, repentance and 
pardon are not full. Hence, it tnrns ont that the 
very items that many call ''^non-essentials'^ are 
clearly mentioned in e'Gery case ; while those for 
which all contend as necessary to the gospel plan 
of salvation, are not always mentioned ; yet all 
will admit that they are necessarily implied 
when not mentioned. 

When we view the gospel plan of salvation in 
its original simplicity and harmony, and in its 
adaptedness to man as he is, we are almost ready 
to conclude that he who cannot understand it is 
not accountable ; and that he who is capacitated 
"to understand it, and will contend for the case of 
the thief on the cross, or any other case previous 
to the first Pentecost, after Jesus ascended into 
heaven, as a model case of salvation, under the 
Christian dispensation, is too much of a knave to 
be saved. O, that teachers and people would 
cease to contemn and pervert the Lord's blood- 
washed plan of salvation ! 0, that all of every 
name and every land, who profess to be the 
followers of the meek and lowly Jesus, had the 
moral courage to lay down all party names and 
party creeds^ and take their stand on the word of 
God as their only rule of faith and practice, and 
preach the same gospel^ believe the same facts^ 
obey the same commands^ practice out the same 
virtues^ and wear the saine name that His follow- 
ers did anciently, and humbly risk God for the 
same promises ! Reader, is this rights or is it 
wrong f Let us decide, in the fear of God, and 
act accordingly. 

Reader, my object in writing this book is to 



274 U]^IFOEMITY OF THE CONDITIOl^S 

induce my fellow- travelers to the judgment to do 
tMs. Is it not a laudable one ? Surely^ Ood 
will ajpproT)e I 



OF THE WILL. 275 



CHAPTER XIII. 

UI^IFOEMITY OF THE COI^DITIOI^S OF THE WILL 
UPON WHICH THE GEE AT LEGACY — EEMISSION 
OF SI]SrS, THE GIFT OF THE HOLY SPIEIT AND 
ETEENAL LIFE — IS BEQUEATHED. 

Peoposition Fiest — After the New and Perfect 
Will, Confirmed by tlie Deatli of tJie Testator 
( Christ), is Committed into the Hands of the 
Executors {Apostles), and they are Endowed 
with Power to Execute it, the Conditions 
upon which the Legacy is Bequeathed are 
the Same in All Cases. 

[E now proceed to demonstrate still further 
tlie Uniformity of the Conditions of the 
Will by a summary of Luke's synopsis 
of different cases of salvation, and results of the 
preaching of the gospel in different instances, as 
recorded in the Acts of Apostles, compared with 
conclusions thus far, as based on the last com- 
mission and the cases examined, taken as a 
model. Also, some appropriate illustrations. 

The Model is before us. "We have clearly 
demonstrated, from the great and final commis- 
sion and the different cases of salvation under 
it, that, as commands, faith, repentance and 
baptism constitute the law of pardon to the 
alien sinner under the Christian dispensation. 
We have shown that all these commands were 
in order to salivation in every instance. There- 




276 u:N^iroEMiTY of the CONDITIOlSrS 

fore, we maintain that they are necessary to the 
salvation of all aliens now as they were in the 
days of the apostles. Here, let ns compare Acts, 
2d and 3d chapters. In these two chapters, Peter, 
guided into all truth, by the Holy Spirit, in the 
same place, probably in the same week, and, in 
order to the same end, preaches the same gospel, 
to the same people, which produces the same 
effect; and he enjoins the same commands, and 
makes the same promises. "JSTot so," say some. 
"In his first discourse (chapter ii : 38), he said : 
' Repent and be baptized, every one of you, in 
the name of Jesus Christ, for the remission of 
sins, and ye shall receive the gift of the Holy 
Ghost.' In his second discourse (chapter iii : 19), 
he said : 'Repent ye, therefore, and be converted, 
that your sins may be blotted out when the times 
of refreshing shall come from the presence of the 
Lord.' Surely, 'be converted' does not equal 'be 
baptized.' " Conversion here does not equal re- 
pentance, for repentance here precedes conver- 
sion as a distinct item, and is, therefore, neces- 
sary to conversion. Neither does conversion 
here equal pardon ; for this is expressed by the 
blotting out of sins in this passage. Conversion 
here precedes pardon, then, as a distinct item, 
and is, therefore, necessary to the blotting out of 
sins. Hence, no conversion^ no pardon. Wliat 
does conversion equal? Whatever conversion 
equals Jiere^ it equals in all cases in the gospel 
plan of salvation. All will admit that conversion 
signifies a change. 

Hence, it must be admitted that, in this sense, 
"Repent and be converted" equals '^ Repent and 
he haptized.'^^ Conversion occurs in the second 



OF THE WILL. 277 

discourse in precisely tlie same place of baptism 
in the first. As we liave already sliown, faith, 
changes the meios and Jieart ; repentance, the 
life or conduct ; and baptism, the state. In the 
first instance, the people had faith ; and, hence, 
were changed or cormerted in meios and Jieart^ 
when Peter said : "Repent and he "baptized ;" hy 
which their conversion, or change of conduct and 
of state^ was consummated. Precisely so in the 
second instance. From the fact that baptism 
changes the state^ which is necessary to a 
complete conversion, and is the last change, it is 
obvious that baptism is the consummating act of 
conversion. Hence, conversion is not complete 
witliout baptism. Therefore, no faith, repent- 
ance and baptism ; no complete conversion ; no 
conversion, no pardon. Peter preached, com- 
manded and promised precisely the same\\\. both 
instances — only in difterent words. To contend 
otherwise, would be extremely absurd. Surely, 
all conscientious Bible believers will admit that 
the same apostle, guided by the same Spirit into 
all truth, in the same place, in the same week, in 
order to the same end, gave the same commands 
and the same promises. In the second discourse, 
compared with the first, it is faith for faith ; "re- 
pent" for "repent;" "be converted" for "be 
baptized ;" "that your sins may be blotted out," 
for "for the remission of sins ;" "when the times 
of refreshing shall come from the presence of 
the Lord," for "and ye shall receive the gift of 
the Holy Grhost." Hence, Acts iii agrees pre- 
cisely with all the cases of salvation examined, 
and, also, with the great commission, and is in 
support of our proposition, which afiirms that 



278 UNIFORMITY OF THE CONDITIONS 

the Legacy is beqneathed on tlie same conditions 
in all cases. It also, therefore, conforms to the 
model. ■ We have fully demonstrated that 
preaching, faith, repentance, baptism and 
pardon necessarily enter into every case of 
salvation under the gospel plan : and that, as 
commands, faith, repentance and baptism con- 
stitute the law of pardon to the alien sinner, of 
which the great commission and Acts, the 2d 
chapter, form a models to which all other cases of 
salvation must, and do, necessarily conform, as 
we have abundantly demonstrated. 

But, as we are writing especially for the un- 
learned, and for those who are honestly ignorant 
of the gospel plan of salvation, and those who 
are really seeking salvation in the Lord's own 
way, we shall demonstrate it once more in con- 
clusion, with such clearness, if possible, as to 
leave no excuse for any of capacity sufficient to 
render them accountable to Grod. If we do this, 
then, those who cannot understand it, need have 
no fears of being lost ; for the Lord is good, just 
and merciful, and will never condemn any for 
not doing what they have not the natural ability 
to do. 

Now, for a plain Illustration : 

For the first time, a state's prison is erected in 
our state for the punishment of transgressors : 
(1,) A. transgresses the law ; (2,) he is arrested ; 
(3,) he is tried ; (4,) he is found guilty of grand 
larceny ; and (5,) he is cast into prison : all ac- 
cording to a due course of law. Here are just 
FIVE ITEMS, all necessarily entering into the case 
of A. A.'s case is carefully recorded, and all the 
necessary items mentioned. This record is filed 



OF THE WILL. 279 

in the archives of the state, for future reference. 
This furnishes a model for all succeeding cases. 
So with the last commission and the case of the 
Pentecostians, where the eive items — preaching, 
faith, repentance, baptism and salvation — all 
exist, and are all recorded as necessary to the 
gospel plan of salvation ; and as such, they form 
a MODEL for all succeeding cases and in all suc- 
ceeding ages. But we afterwards read in some 
periodical that B., who committed the same 
offense, was cast into prison. Here, none of the 
above necessary items are mentioned except the 
last one. Shall we conclude, therefore, that the 
items not mentioned in B.'s case did not occur? 
I should think they arrested B. before they could 
cast him into prison. The Indian would know 
that much, who says, " You catch him before you 
hang him !" So, Luke, the writer of Acts, in 
synopsis, gives sometimes but Oj^e item as the 
result of preaching ; as in Acts ii : 47, where he 
mentions that they were added to the Church. 
But, shall we conclude, hence, that they did not 
believe nor repent, nor were baptized ? Just as 
well conclude that B., whose imprisonment only 
is mentioned, did not transgress the law, was not 
arrested, was not tried nor found guilty! But 
those same individuals, whose addition to the 
Church is mentioned by Luke, did obey every item 
of the law of pardon ; and hence, by a correct 
ti'anslation, Luke speaks of their being added to 
the Church as " the saved.^^ Again, in Acts iv: 
4, Luke mentions but one item of the law of par- 
don as the result of the preaching done in the 
3d chapter: "Howbeit, many of them which 
heard the word believed ; and the number of the 



280 UlsTIEOEMITY OF THE C0NDITI0:N'S 

men was about lave thousand." By referring to 
the third chapter, we learn that they obeyed the 
wJiole law of pardon just as those did in the 2d 
chapter. Hence, when but one item of the law 
of pardon is mentioned, those not mentioned are 
implied. Therefore, it will not do to say that 
these ^ve thousand were saved by faith only. 
If the belief mentioned was all, they could have 
gone on about their affairs ; and it is not likely 
that they would have been numbered. So, also, 
in Acts ii : 41, where we read of the baptizing 
and the numbering of three thousand. Baptizing 
being the line of demarkation between the saved 
and the unsaved, it served to s7iow who believed 
on the Lord. Paul gives us to understand that 
a man can have faith, and have it to himself. 
(Rom. xiv : 22.) Hence, if baptism was not 
obeyed by all true believers on the Lord — which 
was a hnrial, by which they were distinguished 
as such believers — hoio did Saul of Tarsus find 
them ? (Read Acts xxii : 19.) "And I said. Lord, 
they know that I imprisoned and beat in every 
synagogue them that believed on thee." Here, 
again, we see that conditions of salvation not 
mentioned are implied. 

But, again : If we should read that C. trans- 
gressed the law, and was cast into prison, would 
not his arrest, his trial and his guilt be clearly 
implied? Here, the two extreme items of the 
model are mentioned, and the intermediates are 
implied. Just so we find it in Acts viii : 12, in 
reference to the salvation of the Samaritans : 
" But when they believed Philip teaching the 
things concerning the kingdom of Grod and the 
name of Jesus Christ they were baptized, both 



OF THE WILL. 281 

men and women." Here is sncli an appropriate 
place for Luke to have added, and cMldren^ tliat 
lie surely would have done so had there been any 
children baptized at Samaria. So, in Acts v : 
14 : "And believers were the more added to the 
Lord, multitudes both of men and women." 
Hence, we see that none hut l)eliei:)eTS were bap- 
tized nor added to the Lord, and they were men 
and women. But, a.s we saw that " the saved," 
mentioned in Acts ii : 47, as added to the Church, 
had previously obeyed the wTiole law of pardon, 
so must these " multitudes," of whom belief and 
adding to the Lord are mentioned, have obeyed 
the whole law of pardon. At Samaria, the two 
extremes of the law of pardon to the alien — faitli 
and 'baptism — are mentioned, and their repent- 
ance is implied. So of the eunuch (Acts viii : SO- 
SO) ; so of the jailer (Acts xvi : 30-34) ; so of the 
Corinthians (Acts xviii : 8). We presume that 
all are agreed that repentance is implied in all 
these cases where faith and baptism are men- 
tioned and repentance is not. If so, all must 
agree that faith, repentance and baptism all 
necessarily enter into the gospel plan of salva- 
tion; all must admit that they are commands. 
Hence, as they are commands, and there is no 
promise of pardon short of obedience to them all, 
as we have shown, tliey are tJiQ law of pardon to 
tlie alien sinner. With these admissions, from 
this conclusion there is no appeal. Let us see 
whether all can agree again. It is not directly 
stated that Lydia and her house believed or re- 
pented, but it is stated that they were baptized. 
(Acts xvi: 15.) Are all agreed that faith and 
repentance are implied in this case? If any 

19 



282 UNirOEMITY OF THE CONDITIOlSrS 

are not, it is for the sake of infant baptism. All, 
even those who do not agree, will admit that they 
were in a saved state after they were baptized, if 
not before. But those who do not agree that 
they believed and repented (of which infants are 
incapable), for the sake of infant baptism, must 
believe in salvation by loater only, even in case 
of adults, for there is no distinction made be- 
tween Lydia and her house. Hence, Lydia, an 
adult, was saved by baptism only, on the hypo- 
thesis that faitli and repentoMce are not implied. 
Surely, they do not believe such an absurdity ! 
This is what is vulgarly called " Campbellism." 
But it seems that they were all adults, and ca- 
pable of believing and repenting ; for they were 
capable of being comforted religiously, and are 
called hrethren. (Acts xvi : 40.) Hence, all must 
agree that they believed and repented. There- 
fore, their haptisTn being mentioned, their faith 
and repentance are implied. But, let us read 
Acts xviii: 8, to which we referred, and see 
whether all can agree on that : "And Crispus, the 
chief ruler of the synagogue, believed on the 
Lord with all his house ; and many of the Corin- 
thians hearing believed, and were baptized." 
Here, infant baptism is out of the question, for 
" Crispus believed on the Lord with all his house. ^"^ 
" But," says one, " Crispus was not baptized, at 
all. He was saved \)j faith only.^^ What! Was 
Crispus saved \)j foAth o/z^^, without repentance 
and without baptism — and the other Corinthians 
were saved \>j faith and baptism. ? Was Crispus 
saved in one way, and the other Corinthians in 
another way? Was there a distinction made 
between the same people in the same place f And 



OF THE WILL. 283 

were tliey all saved without repentance f 'No. 
All micst admit that they repented ; that though 
their repentance is not mentioned, it is implied. 
If we admit that their repentance is implied, wq 
must admit, hy the same rule^ that Grispus' bap- 
tism is implied; for Paul afterward writes to 
these very same CorintJiians^ and says, "I thank 
God that I baptized none of you but Crispus." 
(1 Cor. i : 14.) Hence^ tills i^ery same Crispus of 
Corintli, loliose belief only is mentioned in Acts 
xviii : 8, was baptized, and tTiat by Paul Mm- 
self 

Kind reader, is it not enough ? Is it not clearly 
demonstrated, beyond the possibility of a doubt, 
that the conditions of the law of pardon, not 
not mentioned in any given case of salvation, are 
implied f and that the law of pardon to the 
alien sinner is the same in all cases. 

The 1N\^F Gases of Salvation prominently 
recorded in Acts, besides others casually alluded 
to, are all in perfect harmony with the last com- 
mission, and with each other. Hence, the 
Coi^DiTioiN's of the Will of Jesus, confirmed by 
His death, are the same iisr all cases. All 

ARE SAVED ALIKE. 

May the Lord help you to understand the 
gospel plan of salvation, and to obey it from the 
heart, just as poor, lost sinners did anciently, 
that you may be saved just as they were, and be 
able to rejoice with joy unspeakai3le and full of 
glory, just as they did, is my sincere prayer ! 
Thus shall you be assured that you are saved ; 
and that by the Lord, in his own way. Thus 
shall you be able to ascribe to the Lord all the 
glory for your salvation, to which He only is so 



284 UITIFOEMITY OF THE COJNrDITIOJSrS 

justly entitled. And thus shall you be the happy 
Ibenefi clary of all the joys and blessings of salva- 
tion, through the atoning efficacy of the blood of 
Jesus ; and through His merits, who so loved you 
as to suffer and die the ignominious death of the 
cross that you might live, and was buried and 
rose from the dead for your justification ; and 
ascended into heaven, where he was exalted at 
God's own right hand to be a Prince and a 
Saviour ; where he now intercedes for all his 
humble, faithful followers. O, who would not 
be a Christian, and thus be an heir of God, and 
a joint heir with the Lord Jesus Christ, and have 
God as his Father, and Jesus as his elder 
brother, and the Holy Spirit to comfort him, and 
the sure and steadfast hope of heaven to buoy 
him up in the midst of life's trials, and the 
blessed assurance that when he comes to the 
cold and chilly river of death that his loving 
Saviour, who passed through it himself, will be 
with him there, and part its turbid waters and 
safely conduct him over into his Father's 
country, where he can join in with all the re- 
deemed millions through the ceaseless cycles of 
a never-ending eternity in singing the song of 
everlasting deliverance. 

But, to further demonstrate the absolute 
necessity of obeying the commands that con- 
stitute the law of pardon to the alien sinner, and 
that in the precise order in which they occur in 
the gospel plan of divine arrangement, let us use 
another familiar illustration : 

Mr. A. is very sick, of a disease that mnst 
inemtably prove fatal, unless he procure and take 
the only remedy adapted to its cure. A benevo- 



OF THE WILL. 285 

lent physician, and tlie only one in all the land 
who understands the nature of his disease, and 
who possesses the only remedy adapted to its 
cure, volunteers his services, and assures him 
that he is able to cure him on condition that he 
take the remedy according to directions. He 
prescribes and leaves tliree poioders, which he 
numbers 1, 2 and 3. He says to him: ''Take 
tliese powders in tlie order in wliicJi they are 
nuTnbered^ and yon shall he curedy He appoints 
Mr. C. as a nurse^ put the powders into his hand, 
and directs him to give them carefully in the 
order in which they are numbered. He also 
gives Mr. C. a recipe^ and tells him to administer 
the remedy according to directions in all similar 
cases, and insures, thereupon, infallibly a cure 
in every case. This benevolent physician de- 
parts. Mr. C. administers the remedy to Mr. A. 
according to directions, and he is instantly re- 
stored to good health. Afterwards many hun- 
dreds and thousands were found possessed of the 
same disease, and were treated by Mr. C. in the 
same manner, and not a single 07ie who applied 
to Mr. C. and took the remedy as he directed 
ever went away mourning on account of not 
being healed of this dreadful malady. Kow, for 
the application thus far. The great phj^sician is 
Jesus (Matt, ix: 12-13)— " They that be whole 
need not a physician, but they that are sick." 
The patient is the alien sinner. (1 John iii : 4 ; 
Rom. iii : 20 ; vii : 7.) The disease is sin ; its re- 
sult is death. (Eph. ii : 5 ; Eom. vi : 23 ; James 
i : 15.) C, the nurse, is the inspired apostles. 
The remedy is the Lord's blood-washed law 
of pardon, which consists of : (1,) Faith ; (2,) 



286 UNIEOEMITY OF THE C0:N^DITI0ITS 

repentance ; (3,) baptism. The healing, insured 
on the said conditions, is the remission of actual 
or personal sins ; not Adam's sin — of which none 
are guilty — which was examined, p. 169. These 
nnrses — the apostles — administer the remedy 
successfully to the cure of many thousands, 
without a single exception; and, on their de- 
parture, leave a great directory for the future 
guidance of the world in regard to the cause, 
symptoms, phases, stages and cure of this loath- 
some disease ; and, also, the peculiar nature, 
properties and effects of the remedy, and whence 
it derives intrinsic value, and adequacy, to cure 
the disease for which the great physicians pre- 
scribed it. By and by, after the departure of 
these divinely appointed nurses, others, affecting 
to be their appointed successors, poising them- 
selves on their ecclesiastical authority and 
superior wisdom, began to be "wise above that 
which is written." They soon discovered that 
the disease — sin — was hereditary — descended on 
all from Adam — and that it was total in its ap- 
palling nature, extent and effects. Hence, the 
doctrine of Hereditary Total Depravity — that 
all are totally dead in trespasses and sins in 
Adam — that from birth all are totally corrupt^ 
not capable of thinking a good thought or per- 
forming a good act until regenerated and made 
alive by an abstract operation of the Spirit of 
God. Hence, the doctrine of the abstract opera- 
tion of the Holy Spirit, and that the word of 
God is a dead letter. Also, of unconditional 
election and reprobation from all eternity, etc., 
etc. All these man-made doctrines and tenets 
necessitated human creeds, in order to define, 



OF THE WILL. 287 

maintain and perpetuate them. Tims, these 
very wise D.D.'s tacitly declare that the great 
directory — the word of Grod — is not sufficient as 
a rule of faith and practice. 

But, having neither space nor inclination to 
notice these absurd doctrines of men that form 
the great pillars of sectarianism, as it exists in 
all its Babylonian deformities, I shall have to 
content myself with denying that the Bible 
teaches them, and return to one matter, for which 
I mentioned the chief corner-stone of this huge 
fabric. That is. Hereditary Total Depravity, 
out of which grew infant baptism. So soon as 
the doctrine of hereditary total depravity became 
a settled and received tenet, infants being in- 
cluded in it as utterly corrupt sinners, and as, 
therefore, lost, without their sins were remitted, 
and reading in the Scriptures that baptism is for 
remission of sins, these nurses concluded to do 
the best they could for the little sinners. So 
they concluded to give the powders just as 
seemed most consistent with their own theory. 
Hence, in case of infants, they only gave powder 
]^o. 3, for the nature of the case would not 
admit of their administering Nos. 1 and 2. This, 
in substance, is the origin of infant baptism. ISTot 
having space to cite authorities for this, we hold 
ourself responsible for the authority in abund- 
ance. Hence, we see that these modern nurses 
have changed the order. It is the legitimate 
tendency of the teaching and practice of Pedo- 
baptists to baptize in infancy ; then, when they 
grow up to mature age, they tell them to repent 
and believe. Hence, the Pedobaptist nurses 
give powder No. 3 first, No. 2 second and No. 1 



288 UI^IFOEMITY OF THE CONDITIONS 

third. Yes, with tliem the commands of the law 
of pardon occur in the following order: (1,) 
Baptism ; (2,) repentance ; and (3,) faith. The 
Baptist nurses administer the powders to No. 2 
first, No. 1 second and 'No. 3 third. Hence, 
they have changed the order also. With 
them, the commands of the law of pardon 
occur in the following order : (1,) Repentance ; 
(2,) faith ; and (3,) baptism. But, as abundantly 
shown, with the inspired nurses — the apostles — 
the order is : (1,) Faith ; (2,) repentance ; and (3,) 
baptism. All must admit that this is a fair 
statement of these orders. Hence, it is as clear 
as the sun at mid- day, that the Pedobaptists 
contend for baptism and repentance before faitJi : 
and, therefore, witJioiit faith; and that the 
Baptists contend for repentance before faith; 
and, therefore, without faith. It is equally 
clear that Paul was mistaken, if they are 
correct. He says : " Whatsoever is not of faith, 
is sin." (Rom. xiv : 23.) " Without faith, it is 
impossible to please Him" — God. (Heb. xi : 6.) 
Hence, according to Paul's teaching, it is sin, 
and not pleasing to Grod, to baptize any one 
knowingly, or for any one to be baptized know- 
ingly, without faith. Such persons are not 
pleasing God, and are sinners so long as they 
persist. So of any one who has submitted to 
what is called baptism, without faith, and after- 
wards becomes satisfied of the fact, yet will not 
be "baptized into Christ" — will not be "buried 
with Him by baptism," and raised with Him 
therein "through the faith of the operation of 
God, who hath raised him from the dead," that 
he may then be " made free from sin," as the 



OF THE WILL. 289 

Bible teaclies. Again : It is equally clear, 
therefore, tliat if it were possible for one to re- 
pent genuinely, under the gospel plan (which we 
question), without faith, it would not be pleasing 
to Grod — it would be sin. Thus, we see that in 
order to please God in all things, faith is the 
Jli^st step one makes in coming to Him ; hence, 
all his subsequent steps are made by faith, and 
by faith, prompting to works, he is justified; 
and, in this way, he walks with God by faith, and 
pleases Him ; and, by works, his faith is made 
perfect, just on the same principle of that of 
Abraham. "Ye see, then, how that by works a 
man is justified, and not by faith only." Ye 
see, also, how that by faith a* man is justified, 
and not by works only. 

Ye surely can see^ then, how that by faith 
AND woKKS a man is justified, and i^OT by 

EITHEE OI^E OISTLT. 

Read Rom. v : 1 ; James ii : 14-26. Although 
strange and inconsistent, as it may seem (and I 
regret that it is so), those who contend for the 
first two orders above named, teach that we are 
justified \)j faWi only. This is too palpable to 
require a single remark further than what has 
already been adduced. Therefore, we forbear. 
Kind reader, what say you in view of all the 
premises ? Where is the safe ground f Here 
are tTtree orders of teaching ; each difi"ering from 
the others. Surely, if the Lord ordained but one 
way., these cannot all be riglit — cannot all be in- 
fallibly safe. Surely, if there is a matter under 
the whole canopy of heaven, in regard to which 
a man should seek to be infallibly right and 
safe, it is the all-important matter of salvation. 



290 UNIFOEMITY OF THE CONDITIOl^S 

Reader, what would yon think of a man pro 
fessing to love Ms life above all things else, 
possessed of a disease that, he was assnred, 
wonld terminate in his death if not cnred, who, 
on being informed that the only physician who 
possessed the ability and the only remedy to 
cnre him was near-by, wonld send for him and 
obtain the remedy, and f nil directions, and the in- 
fallible word of the physician, that on condition 
that he wonld take the remedy as per directions, 
he shonld be cnred : bnt if not, he shonld die ? 
I say, what wonld yon think of snch a man, if he 
were to refnse to take the remedy according to 
directions : or, if he shonld take a jpart of it 
only^ and then contend that he was cnred ; that 
he did not see any need of taking the rest, and 
persistently contend that a part of the remedy 
was not essential to the cure of his disease ? I 
say, what wonld yon think of him ? Yon wonld 
conclnde at once that he lacked confidence in the 
physician, or that he was in extreme delirinm ; 
and that, therefore, his disease was preying npon 
Ms vitals to an alarming extent ; mnch greater 
than was perceptible to himself. In view of all 
the premises before ns, we ask again : What is 
the safe ground in regard to this great matter of 
pardon, nnder the gospel plan ? I answer, in the 
light of the Bible, believe all that God says ; do 
all that he commands, with and from the heart; 
and humbly rely npon Grod for the promises. So, 
in regard to salvation, in the kingdom of ultimate 
glory. Tliis is safe ground in any case. TMs 
will do to LIVE by ; this will do to die hy. Bnt, 
we are now in qnest of the Safe GtEOUNd in 
regard to the law of pardon to the alien sinner. 



OF THE WILL. 291 

If SO "be that men are justified Idj faitJi only^ and 
that its votaries are on safe ground, surely those 
who preach, and really have as good and as gen- 
uine faith as they in every particular, are on 
equally safe ground as they. 

But, if repentance should also he neces- 
sary to safety, then it turns out that they 
who stop at faitli only^ are not on the safe 
ground. But, if baptism should also be neces- 
sary to safety, then it turns out that both those 
who stop at faith only, and those who stop at 
faith and repentance only, are not on the safe 
ground. The people with whom it is my exalted 
privilege to be identified, stand pledged before 
the world to preach and practice as good and as 
genuine faith, repentance and baptism as any 
people under the sun, so far as they are able, 
just as the Bible teaches ; and this I have tried 
to do in this book. Therefore, if they who stop 
at faith only are safe, we are safe ; for we have 
as good faith as they. If they who stop at faith 
and repentance only are safe, we are safe ; for 
we have as good faith and repentance as they. 
But, if so be that the saf(i ground is not to be 
found short of genuine baptism, also, then it 
turns out that they who stop short of baptism 
are not on safe ground ; but that we, who have 
genuine faith, repentance and baptism, are on 
the only safe ground. JN'ow, if we could con- 
sistently admit that the Bible teaches these three 
distinct ways, and that all are right, yet, from 
a sense of true dignity and pure fidelity to God, 
in view of man's eternal interest, we should con- 
tend for the safest ground^ for in that case we 
should have three degrees of comparison ; (1,) 



292 UlflFOEMITY OF THE CONDITIONS 

Faith only^ safe ; (2,) faith and repentance only^ 
safer ; (3,) faith, repentance and baptism, the 
safest ground of all. Hence, as it will be sure 
to do no harm, after we have faith in Christ, to 
repent and to be baptized, we wonld exhort all 
alien sinners, who are seeking pardon, to go on 
till they find it — jnst where the Lord has 
graciously seen fit to pnt it, which will, in all 
cases, be found at the end of obedience to the 
wliole law of pardon, and not short of that ; and 
humbly rely upon Him who cannot lie, for the 
promise. Thus are the " exceeding great and 
precious promises " — remission of sins, the gift 
of the Holy Spirit and the hope of eternal life — 
graciously bequeathed to the intended heirs on 
compliance with the conditions which are thus 
clearly stipulated in the will of Jesus, the great 
Testator, which was confirmed by his death. We 
are now prepared to bring up the important 

ILLUSTEATION OF THE fIvE OEPHAN GIELS, 

used in chapter 1, page 12. The reader will be 
better prepared to understand and appreciate its 
application if he will turn back and read it be- 
fore proceeding further. The benignant Testator 
represents Jesus. The -^yq poor, helpless Orphan 
Grirls represent poor, lost sinners. The Five 
hundred Dollars' worth of personal, perishable 
Property of the legacy represents Remission of 
sins and the Grift of the Hol}^ Spirit. The Fifty 
million Dollars' worth of Real Estate, imperish- 
able, represents Eternal Life. Hence, Remission 
of sins and the Grift of the Holy Spirit constitute 
the bequest of Jesus to the alien sinner^ but 
Eternal Life is bequeathed by him to the Cliris- 
tian. The first, second and third conditions 



OF THE WILL. 293 

upon wMcli the personal property is to be in- 
herited — viz : (1,) All shall marry ; (2,) all shall 
marry farmers ; (3,) all shall be married by a 
preacher — represent the Conditions of the Will 
of Jesus, confirmed by his death — viz : (1,) Faith ; 
(2,) Repentance ; (3,) Baptism — which constitute 
the Commands of the Law of Pardon to the Alien 
Sinner upon which Remission of sins and the 
Gift of the Holy Spirit — the first part of the 
Legacy — are to be inherited. The fourth Condi- 
tion on which the Real Estate is to be inherited — 
viz : All shall continue to live with their hus- 
bands — represents the Conditions of the con- 
firmed Will of Jesus upon which Eternal Life — 
the second portion of the Legacy — is to be in- 
herited. The chosen Executors represent Jesus' 
chosen Apostles. The Death of the Testator 
represents the Death of Jesus. The various Con- 
ditions upon which the Testator had a right to 
dispense his blessings among the five orphans 
while living represent the various conditions 
on which Jesus dispensed his blessings among 
men while here in person, as shown in chapters 
I. and 11. As the Will of the earthly Testator 
was confirmed hy Ms Deatli^ and must he executed 
thereafter^ according to the stipulations therein 
contained, so Jesus'' Will was confirmed by his 
Death, and must he executed thereafter, accord- 
ing to the stipulations therein contained. 

We have amply demonstrated the diversity of 
the conditions upon which Jesus dispensed his 
blessings before his death, and the uniformity of 
the conditions of the Will of Jesus since his 
Death. We are now prepared to summon the 
Five Orphans before the proper tribunal, that we 



294 UNIFORMITY or THE CONDITIONS 

may ascertain wlio are the rightful and legal in- 
heritors of the Legacy, and who are not. Kind 
reader, let ns pause here a moment, that we may 
contemplate, in anticipation, the solemn reality 
that the grea.t day will come when we shall he 
summoned to " appear before the judgment seat 
of Christ, that every one may receive the things 
done in his body, according to that he hath done, 
whether it be good or bad." (2 Cor. v : 10.) Yes, 
we shall all be tried by the confirmed Will of 
Jesus, who said, " The words that I speak unto 
you, they are Spirit and they are life, and they 
shall judge you at the last day." " Heaven and 
earth may pass away, but my words shall not 
pass away." Jesus' Will, unchanged, shall still 
remain as confirmed, and by it we shall be justi- 
fied as good and faithful servants, and admitted 
to the joys of our Lord or condemned as wicked 
and unprofitable servants, and cast out into 
" outer darkness, where there shall be weeping 
and gnashing of teeth." 

But the Five Orphans are waiting for examin- 
ation by the Will, which is carefully and dis 
tinctly read. The examination begins with the 
eldest. In reference to the conditions found in 
the confirmed Will, it is clearly stated, " They 
who comply shall inherit ; but they who do not 
comply shall be disinherited." Upon all is pro- 
nounced, with the solemnity of death itself, the 
Testator's solemn, binding and final Amen. The 
Will reads : " Condition 1st. All shall marry." 
The question is asked. Is she married ? ISTo, is 
the fearful answer. She is disinherited, is the 
just decision. So shall it be with the Infidel. 
Jesus' confirmed Will reads, " He that believeth 



OF THE WILL. 295 

not shall be damned." (Markxvi: 16.) The Un- 
heliever — tlie jailer — was commanded, " Believe 
on the Lord Jesus Christ, and thou shalt be 
saved, and thy house," etc. (Acts xvi: 31-34. 
See pp. 195, 218.) The second orphan is exam- 
ined in like manner. The question is propounded, 
Is she married ? Answer, Yes. The Will reads : 
" Condition 2d. All shall marry farmers." Did 
she marry a farmer ? Answer, No ; she married 
a grocery-keeper. She is disinherited by the 
Will. So shall it be with all who presume to be 
justified hj faitli only. '' He that believe th and 
is baptized shall be saved." (Mark xvi : 16.) 
Believers — the Pentecostians — were commanded, 
"Repent and be baptized ^ ^^ ^ ^ for the 
remission of sins, and ye shall receive the gift 
of the Holy G-host." (Acts ii : 38. See pp. 203, 
218.) " Ye see, then, how that by works a man 
is justified, and not by faith only." (James ii : 
24.) 

The third orphan is likewise examined ; upon 
which it is ascertained that she is married ; that 
she married a farmer, but that she was married 
by a Justice of the Peace. The Yf ill reads : 
" Condition 3d. All shall be married by a 
preacher." Therefore, she is disinherited. So 
shall it be with those who have complied with 
the two conditions only — faith and repentance — 
but obstinately refuse to be baptized as the Will 
requires. (Markxvi: 16.) "He that believeth 
and is baptized shall he saved.^^ The Penitent 
Believer — Saul of Tarsus — was commanded, 
"Arise, and be baptized, and wash away thy sins, 
calling on the name of the Lord." (Acts xxii : 
16.) " Repent and he haptized ^ * * for the 



296 UNIFOEMITY OF THE CONDITIOI^S 



remission of sins, and ye shall receive the gift of 
the Holy Ghost.'' (Acts ii : 38. See pp. 204, 
219.) 

So, also, the fourth one is examined ; where- 
upon it is found that she was married ; that she 
married a farmer; that she was married hy a 
preacher — all as the Will directs : but she was 
not living with her husband. The Will reads : 
'' Condition 4th. All shall continue to live with 
their husbands." She shall not inherit the Real 
Estate. Having complied with the three con- 
ditions upon which the Personal Property is be- 
queathed, she rightfully inherited that portion of 
the Legacy. But it was perishable, and she soon 
squandered it, and became a poor, miserable, 
wretched grass-widow, even in a worse state than 
before. So shall it be with all who have com- 
plied with faith, repentance and baptism, and 
have received Remission of sins and the Gift of 
the Holy Spirit — all according to the confirmed 
Will of Jesus — but have turned back to the 
"beggarly elements of the world." "For it had 
been better for them not to have known the way 
of righteousness than, after they have known it, 
to turn from the holy commandment delivered 
unto them. But it is happened unto them ac- 
cording to the true proverb. The dog is turned to 
his own vomit again, and the sow that was 
washed to her wallowing in the mire." (2 Peter 
ii : 21-22.) Their last state is " worse than the 
first." They have "forgotten that they were 
purged from their old sins, (i : 9.) The Church 
is called " the bride, the Lamb's wife." (Rev. 
xxi : 9.) Christ is represented as the husband of 
the Church. Therefore, every particular mem- 



OF THE WILL. 297 

ber, who shall refuse to live with Christ, the 
husband, shall not inherit eternal life. Reader, 
does this favor that gross misrepresentation, 
which 70U may have heard of us, as a people who 
teach that all a man has to do is merely to say 
that he believes that Jesus Christ is the Son of 
God, and go and be baptized, and he is safe for 
heaven ? Permit me here to remark, once for all — 
and may it sink down deep into the heart of 
every reader of this book, and be so indellibly 
impressed there that the ravages of time may 
never erase it — that a man may comply with 
faith, repentance and baptism in all the genuine- 
ness that the Bible requires, yet, if he does not 
thence continue to live the life of the Christian, 
as the 'R^ble furtlie7' requires, he has no promise 
of the Christian's reward : all will he yain ! all 
will &e LOST I But, upon a like examination of 
the flftJi orphan, it clearly appears that she has 
complied with all the Conditions of the Will, 
and is still continuing to live amiably with her 
husband. 

So she only shall inherit the Real Estate — that 
imperishable portion of the Legacy. So shall it 
be with all who continue faithful until death : they 
shall inherit that imperishable portion of the 
Great Legacy; that incorruptible crown that 
fades not away, reserved in heaven for the finally 
faithful. The real estate, which it requires just 
eight figures to express — thus, $50,000,000 — 
although a vast amount, is but a faint represen- 
tation of the boundless treasure of heaven, upon 
the full enjoyment of which they shall enter who 
shall give all diligence and add to their faith the 
necessary virtues, that they may finally receive 
20 



298 TXN^IFOEMITY OF THE CONDITIONS 

that " abundant entrance into tlie everlasting 
kingdom of our Lord and Savionr Jesns Christ." 

"And besides this, giving all diligence, add to 
your faith (1,) virtue, and to virtue (2,) knowl- 
edge, and to knowledge (8,) temperance, and to 
temperance (4,) patience, and to patience (5,) 
godliness, and to godliness (6,) brotherly kind- 
ness, and to brotherly kindness (7,) charity. For, 
if these things be in you and abound, they make 
you that ye shall neither be barren nor unfruit- 
ful in the knowledge of our Lord Jesus Christ. 
But he that lacketh these things is blind, and 
cannot see afar off, and hath forgotten that he 
was purged from his old sins. Wherefore the 
rather, brethren, give diligence to make your 
calling and election sure; for if ye do these 
things, ye shall never fall; for so an entrance 
shall be ministered unto you abundantly into the 
everlasting kingdom of our Lord and Saviour 
Jesus Christ. (2 Peter i : 5-11.) 

Reader, did you notice what the apostle here 
mentions as necessary that the disciples of 
Christ be not blind? that they forget not that 
their old sins were pardoned? that they never 
fall? and that so an abundant entrance should 
be administered unto them into the everlasting 
kingdom ? Yes ; we find in the 5th, 6th and 7th 
verses the virtues upon which these things de- 
pend. There are just ser}en of them to be added 
to faith, thus making in all eigM : just corres- 
ponding with the number of figures required to 
express and represent the Real Estate. In order 
to that abundant entrance into the everlasting 
kingdom, and the full enjoyment of eternal life. 
Christians are required to add to theie faith. 



OF THE WILL. 



299 



That all may see the necessity of addiis^g Condi- 
tions to faith, instead of prefixing them before 
faith, in order to inherit the first and second 
portions of the Great Legacy of Jesus respec- 
tively, as already designated and explained, let 
us illustrate, first, the Conditions upon which 
Jesus bequeathed the first portion of the Legacy 
(Remission of Sins and the Gift of the Holy 
Spirit), which the three figures {500) in the illus- 
tration were required to express and represent. 
Any school-boy who understands his numeration 
table knows that a figure derives its value from 
the order in which it stands ; and that, in whole 
numbers, naughts on the left of a significant 
figure, or before it, are only so many nothings ; 
but when on the right, or after it, they increase 
the number which they help to express just ten- 
fold for every order which they fill. J^ow, let us 
write the figure 5, with two naughts on the left of 
it and two on the right : 

ILLUSTEATION OF THE FIEST PORTION OF THE 
GREAT LEGACY. 



A "Whatsoever A " Without 
^ is not of ^ faith 
faith is o it is 
sia.'' g imuosssi- 
g* OS ble to 

« Rom. xiv : 23. 



i- 

m 



please 
Him." 



^ Heb.xi: 6. 



5 



Ph 



"Repent and 
be bapiized, 
* * for the re- 
mission of sins, 

and ye shall 

receive the sift 

of the Holy 

Ghost." 

Acts ii: 38. 



A "Arise, and A 
be baptized, ^ 
6 and wash 
§ away thy 
es sins, calling ^ 
"S on the 2 
2 name of the o, 
« Lord." ^ 

ei Acts xxii : 16 e^ 











300 



UNIFOEMITY OF THE OOISTDITIONS 



ILLTJSTRATIOI^ OF THE SECOND POETION OF THE 
OEEAT LEGACY. 














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be 






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a 

03 


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00 

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$5 0000000 



Finally, we liave arrived at the conclusion of 
our arguments and illustrations. Surely all 
accountable persons, wlio are not ''willingly 
ignorant" and Mind, can see tlie Diversity of the 
Conditions of the Will before the Death of the 
Testator ; and that the Christian Law was first 
fully promulgated, and the Church or Kingdom 
of Christ was fully established in Jerusalem on 
the first Pentecost after Jesus ascended into 
heaven ; and that after the J^ew and Perfect 
Will, Confirmed by the Death of the Testator 
(Christ), is committed into the hands of the 
Executors (Apostles), and they are endowed with 
Power to execute it — the Conditions upon which 
the Great Legacy — Remission of Sins, the Gift 
of the Holy Spirit and Eternal Life — is be- 
queathed, are tlie same iit all cases. Also, that 
preaching, faith, repentance, baptism and par- 
don necessarily enter into the gospel plan of 
salvation, and in the order in which we have 
stated them ; and that faith, repentance and bap- 
tism constitute the commands of the law of par- 
don to the alien sinner, in order to the remission 



OF THE WILL. 301 

of sins and the gift of tlie Holy Spirit. Also, 
compreliensively stated, that all the commands 
and ordinances contained in the twenty-one let- 
ters, beginning with Romans and ending with 
Jude, constitute the Conditions upon which 
Eternal Life — the second portion of the Great 
Legacy — is bequeathed; and that, hence, there 
are two distinct classes or characters of persons — 
the alien and the Christian — and two distinct 
laws applicable to each class respectively, and 
two distinct parts or portions of the Great Legacy 
conditionally bequeathed to each class respec- 
tively. 

He who fails to observe these important con- 
siderations and distinctions shall never be able 
to show himself " approved unto God, a work- 
man that needeth not to be ashamed, rightly 
dividing the word of truth." Having already 
transcended our intended limits, we must hasten 
to the 

COIS^CLUSIOIS'. 

By this use of the word Conclusion just here, 
we are impressed with the solemn thought that, 
like a little book on an important subject, this 
life with all human beings is necessarily brief, 
and must soon come to a conclusion. ISTot only 
so, but every man's life is a brief history — a 
little book, briefly written by himself, on an 
important subject: loritten^ and so remains a 
living monument of his existence ; and as^ such, 
it will remain to wield an influence, to a greater 
or less extent, on the world, after his poor, frail 
tenement has mouldered into dust, the conse- 
quences of which eternity itself can only unfold, 



302 UNIFOEMITY OF THE CONDITION'S 

when in the great day of adjudication every one's 
book shall be read, and the whole matter summed 
up for or against him. Hence, 

How fearful, then, it is to live ! 

Much more fearful than to die ; 
Since all a strict account must give 

To Him who rules on high. 

We feel deeply impressed with the assurance 
that this little book, which we are now about to 
cast on the great sea of time, will constitute an 
important item in our history, the consequences 
of which we shall meet and abide on the distant 
shores of the great ocean of eternity ; yet we do 
humbly hope and devoutly pray that it may be 
as bread cast upon the waters, and that it may 
be a humble instrument, under God, in causing 
many precious, hungry, femishing souls to seek 
and find the true bread of eternal life, that they 
may eat thereof and live forever. O, if I could 
learn in time, or in eternity, that this unpretend- 
ing little book had proved even remotely instru- 
mental in the salvation of hut one precious soul, 
I should give glory to God, and consider myself 
amply rewarded for all my humble labors, and 
fully compensated for all the privations which I 
have been compelled to undergo, and the pains 
of disease which I have had to endure, in order 
to its timely publication ! Jesus Christ crucified 
has been our theme, unsophisticated truth our 
object, and the glory of God and the salvation of 
precious souls our desire. We have carefully 
avoided everything that would tend to dilute the 
power of truth — such as sophistry, display of 
eloquence or learning, uncalled-for harshness 
and unmerited severity. Our chief ambition has 



OF THE WILL. 303 

been to simplify the gospel plan of salvation in 
a manner adapted to ttie most linmble capacity, 
and to leave all accountable beings with no ex- 
cuse for not understanding and obeying it. In 
all probability tMs little book will be read by 
many whose faces I shall never see, whose names 
I shall never know, and whose state I shall never 
learn until the great day. Yes, when the heart 
that now yearns for the salvation of precious 
souls shall have ceased to beat, and the hand 
that holds the pen shall have ceased to move, and 
the author of this book shall have gone to his 
reward, it shall be read by many who are not 
Christians, and by many who are. Then, as my 
last words^ I do most earnestly beseech all of the 
former class to become Christians, and to live 
the life of Christians, that they may finally 
inherit the Christian's reward; and the latter 
class, to hold out faithful to 



THE END. 



CONSECUTIVE INDEX. 



CHAPTEE I. 

PAGE. 

Diversity of the Conditions of the Will 9 

Definitions of Will, Testament, Covenant 9 

Will, Constituents of 11 

Testator, Qualifications of. 11 

Illustration, Testator and Five Orphans 12 

Will, earthly — Legacy of. ^ 12 

Will, earthly — Conditions of. 13 

Proposition First — Trior to the Death of Christ He 

Dispensed His Blessing on Various Conditions 14 

Will of Jesus, Legacy of. 15 

Eemission of Sins, Definition of. 15 

Holy Spirit, Definition of^ Gift of. 15 

Eternal Life, Definition of. 15 

Will of Jesus, Diversity of Conditions of, while He 
was on earth 16, 20, 21, 26 

CHAPTEE II. 

Diversity of the Conditions of the Will — The 

Thitf on the Cross 26 

Id. — A Model of Conversion and Salvation 27 

Where did Christ go the day He and the Thief were 

Crucified? To Heaven, or Hell? 30,40 

Matt, xvi : 18, Difi"erent views of...... 31, 33 

"The gates of hell," refers to what? 34 

Paradise 38 

The Thief's faith and repentance spurious 41, 44 

GonclusioHj in regard to the Thief's Case 45 

CHAPTEE III. 
Establishment of the Church, and the Full Pro- 



CONSECUTIVE INDEX. 305 

PAGE. 
MULGATION OF THE CHRISTIAN LaW 49 

Proposition First — The Christian Law was not fully 
Promulgated, nor the Church or Kingdom of Christ 

fully established, prior to the Death of Christ 49 

Church — Kingdom: Scripture references to 49 

Arg. 1st : The Christian Law was not fully promul- 
gated prior to the Death of Christ 50 

Christian Law, What is it? 51 

Christian Law and Mosaic Law differ 51 

Arg. 2d : Two conflicting Laws in force 52 

Heb. viii : 6-8, 13 ; x : 1-3, 8-10. Important Con- 
clusion from 53, 54, 55 

When was the first Will taken away ? 56, 69 

The Law was fulfilled. When? 59 

A Law of the Old Institution made of force under 

the New, How? 61 

The Ten Commandments done away 62 

Id. bound over into the IS'ew Institution 63 

Excepting the Fourth, the Sabbath Day 64 

The Preaching of the 84 68 

(Preachers): Objects of. 69 

CHAPTER 17. 

Objections Answered. — Proposition First (Continued^ 

Objection 1st — Identity of the Church 70 

Answer to 71 

Faith in Christ from Adam down, same 73 

Objections, others answered 74 

Luke xvi : 16, answered 75 

Rule of Interpretation 78 

Illustration, Colonists 81 

Beginning: its importance 82 

CHAPTER Y. 

Proposition Second — The Christian Law was not 
fully promulgated, nor the Church or Kingdom of 
Christ fully established prior to the Resurrec- 
tion of Christ 84 



306 CONSECUTIVE INDEX. 

PAGE. 

Arg. 2d: Importance of the Gospel in Fact 84 

Gospel, Definition of, Uses of 85 

Question, Important for all Christendom to answer.. 89 
Did John Preach the Gospel — establish the Church? 

Was he a member of it? 90 

Anecdote of Great Preachers 92 

John greater than a?Z, How ? 94 

John less than least in the kingdom, How ? 94, 96 

CHAPTER YI. 

Proposition Second — Same continued 97 

Unbelief of the Apostles 97 

Apostles charged to tell no man that Jesus is Christ 98 

Peter denies the Gospel 99 

Important thought for all Preachers in Christendom 101 

Peter's own theory, id. all the Apostles 101, 102 

Transfiguration 102 

Judas sells Jesus, Why? 104 

Peter fought for Jesus, Why? 105 

Peter denies Jesus, curses and swears. Why?... 05, 107 

Peter a Preacher of the Gospel ! 107 

Peter not converted— or did he " fall from grace ? "..108 

Disciples' unbelief in Christ's Resurrection 109, 110 

Disciples' sadness, Why ? 110 

CHAPTER YII. 

Proposition Third — The Christian Law was not 
fully promulgated, nor the Church or Kingdom of 
Christ fully established, prior to the First Pentecost 
after Christ rose from the dead and ascended into 

Heaven 112 

Ignorance of the Apostles 112 

Arg. 3d: Ignorance of the Apostles 113 

Forty days after Christ's Resurrection Apostles 

evince Ignorance of the nai^i^re of Christ's Kingdom 114 
After the Kingdom is established the Apostles are 
satisfied with it, and no inspired man intimates 
its future establishment 116 



CONSECUTIVE INDEX. 307 

PAGE. 

Interregnum of forty-three days 117 

Concomitants of the Grospel of Christ as "the Power 

of Grod unto salvation" 117 

Five points necessary, but two exist, illustrated 118 

Jesus* answer to the Disciples^ question. Acts i : 6., ..119 

Jesus' Preamble and Last Commission 122 

Six points of difference between the last and former 

commissions 124 

Former commissions are repealed by the last com- 
mission ...127 

Apostles tarry ten days in Jerusalem after Jesus' 

ascension 128 

Prophecies of Isaiah and Micah 129 

Elements of a Kingdom 130 

The Church the body of Christ, Christ the head 131 

Body ot Christ without a head or spirit 131 

Kingless, Lawless Kingdom 132 

Body — Church — Headless, Spiritless — -Dead 132 

CHAPTEE VIII. 

Proposition Fourth — The Christian Law was first 
fully promulgated, and the Church or Kingdom of 
Christ was fully established on the first Pentecost 
after Christ rose from the dead and ascended into 

Heaven 134 

Arg. 4th : The giving of the Holy Spirit indispensable 134 

Holy Spirit, Promise of 134 

Holy Spirit, Work of. 135 

Holy Spirit, Apostles endowed with 136 

" Jesus" the first word ever uttered by way of really 
preaching the Gospel of Christ as the "power of 

God" 138 

Jesus' Coronation and Glorification first announced.. 139 

Peter's boldness 139 

Arg. 5th : Priesthood, change of. 140 

Jesus was not a priest until He entered Heaven 141 

Jesus a priest on His throne 142 

Priesthood really changed on Pentecost, and theUj of 



308 CO]SrSECUTIYE INDEX. 

PAGE. 

necessity, the Law also changed 142 

"Repentance and Remission of sins" — the new Law — 

began in the name of Jesus on Pentecost 143 

Foundation stone — the Rock — is laid in Zion 143, 144 

Keys first used on Pentecost 145 

Climbing up some other way ...146 

Kingdom, the invisible, Pious unimmersed 146 

Arg. 6th : Types and Events of former times 147 

Resurrection of Christ, three days and three nights 

in the heart of the earth 147 

Christ crucified on Thursday 152 

Time, difi'erent orders of computing IM 

Resurrection of Christ, doubt and certainty on 155 

Pentecost, manner of reckoning to 156 

Types and antetypes corresponding 158 

Beginning, time and place of. 159 

Beginning referred to by Peter 160 

Objections founded on some expressions before Pen- 
tecost 163 

CHAPTER IX. 

Uniformity of the Conditions of the Will 166 

Proposition First — After the 'New and Perfect Will, 
Confirmed by the Death of the Testator — Christ — 
is committed into the hands of the Executors — 
Apostles — and they are Endowed with Power to 
Execute it, the Conditions upon which the Legacy 

is Bequeathed, are the Same in All Cases 166 

Conditions and Legacy before and after Pentecost 

not the same 167 

The Last Commission 168 

Adam's Sin 169 

Remission of sins, etc., and Conversion not equal.. ..170 
The Last Commission — 

Duties, objects and place of beginning 172 

Items of, summed up 173 

Only^ offers salvation to the Gentiles 174 

Only, offers salvation in the name of Jesus 175 



CONSECUTIVE INDEX. 309 

PAGE. 
The Last Commission — 

Statutory Law 175 

Amnesty Proclamation 177 

Last Law of Heaven 177 

First Section of Jesus' Will 178 

Different Orders of arranging Items of. 179 

The Gospel of Christ — 

Minute statement of concomitants of. 180 

Important Phases of. 181 

Five Items: Order of arrangement settled 184 

What the alien sinner must do 184 

Acts ii : 38, examined 185 

Facts, Commands, Promises, three of each 186 

The Law of Pardon to the erring Christian 188 

Bute: Causes and Conditions of Salvation 189 

CHAPTER X. 

Uniformity of the Conditions of the Will 191 

Proposition First : All saved alike 191 

Basis : '' What must I do to be saved?" 191 

Man must co-operate with God in order to be saved.. 192 
Eule as to the 5 items of the gospel plan of salvation. .193 
Model uniformity of the 5 items of the plan of " 195 

Three Classes ask, ^'What must I do ?" 194 

Class First 194, 218 

Lydia and house 195 

Jailer and house .197 

Did they repent? 200 

Where and how baptized? 202 

Glass Second: Pentecostians 203, 218 

Glass Third: Saul of Tarsus 204, 219 

Alien Sinner: Shall he pray for pardon ? 213, 216 

Becapitulation 218 

CHAPTEE XI. 

Uniformity of the Conditions of the Will ....222 

Proposition First — All saved alike 222 

Basis : Salvation of Cornelius ; also Baptism, Work, 



310 CONSECUTIVE INDEX. 

PAGE. 

Gift and Witness of the Holy Spirit 222 

Moralist 224 

Was Cornelius saved by Baptism of Holy Ghost.? 225 

Desert, a man on, etc 228 

Cornelius' salvation, 5 Items exist in 229 

Baptism of Holy Ghost in 230 

'^ " " Object of. 231 

Peter's defence at Jerusalem 231 

Holy Spirit: Baptism of, first Measure 233 

Tongues for a sign, object of. 234 

Second Measure of, Object of, ''Gift of" 238 

" One Baptism :" Baptism of Fire, Holy Gbost 

and water 241 

Third Measure of. 242 

Through what means received ? 243, 244 

Witness of. How does the Spirit bear witness ?..245 
Evidence of pardon illustrated 246 

CHAPTEK XII. 

Uniformity of the Conditions, etc 250 

Proposition First — All saved alike 250 

Specifications — Basis 250 

Non-essentials, What item is non-essential ? 25] 

Baptized into Christ and into His death 252 

Form of doctrine 253, 256 

Preaching is the same in all cases, and in all suc- 
ceeding ages 257 

Faith " " " " " 260 

Eepentance " " '' " " 262 

1st Baptism " " " '' " 263 

2d Baptism « " " '< " 264 

3d Baptism « " " " " 266 

Pardon " " " '' " 268 

Depen dencies 268 

Bule o f Harmony 268 

Remarks, special : 1st, 2d, 3d, 4tb, 5th 269, 270 

Bule : Items implied 271 

Table of the Gospel Plan of Salvation 272 



COlSrSECUTIVE INDEX. 311 

CHAPTER XIII, 

PAGE. 

Uniformity of the Conditions of the Will 275 

Proposition First — All saved alike 275 

Acts, chapters ii and iii, compared 276 

Illustration by the Prison 278 

Infants in Lydia's house ? 281, 282 

Crispus, of Acts xviii : 8, baptized 282 

Illustration of the Three Powders 284 

Faith justifies, how 289 

Safe ground 289, 292 

Illustration of the Five Orphan Girls 292, 297 

Illustration of Adding to Faith in order to inherit 

the 1st and 22d Portions of the Great Legacy..299, 300 
Conclusion 300 



ALPHABETICAL INDEX. 



PAGE. 

ALA W of the old institution made in force under 
the new, how? 60 

Acts ii : 28 examined 185 

Acts, chapters ii and iii, compared 276 

Action of baptism illustrated by three bills 265, 266 

Adam's sin 169 

After the kingdom is established, the Apostles are 

satisfied with it 116 

Alien sinner, shall he pray for pardon ? 213, 217 

Anecdote of great preachers 92 

Apostles charged to tell no man that Jesus is "the 

Christ" 99 

Apostles tarry ten days in Jerusalem after Jesus' 

ascension. 128 

BAPTISM same as to prerequisites, action and de- 
sign, in all cases and in all ages 264, 265 

Beginning 82, 160 

Body of Christ — the Church — without head or spirit..l31 

CHRISTIAN LAW, What is it? 51 
Christian Law and Mosaic differ 52 

Christ crucified on Thursday 153 

Church, Kingdom, Scripture references 49 

Climbing up some other way 145 

Conditions and Legacy before and after Pentecost 

not the same 167, 168 

Conclusion 300 

Cornelius saved by baptism of Holy Ghost?. 225 

Cornelius' salvation, the 5 Items exist in it 229, 230 

Cornelius' baptism of Holy Ghost in it 230, 231 

Cornelius' object of baptism of Holy Ghost in it 231 

Crispus, of Acts xviii : 8, baptized 283 



ALPHABETICAL INDEX. 813 

PAGE. 

DEFINITIOJS" of Will, Testament, Covenant 9 
Dependen cies 268 

Did John preach the Gospel ? 90, 91 

Disciples' unbelief in Christ's resurrection, why? 108, 110 
Disciples' sadness, why ? 109 



E 



TERNALLIFE, definition of. 15 



FACTS, commands, promises, three of each 187 
Faith in Christ from Adam same 72 

Faith same in all cases and in all succeeding ages. ...260 

Faith justifies, how 288, 289 

Five Items, Order of their arrangement settled 184 

Five points necessary, and but 2 exist, illustrated. ...118 
Former commissions repealed by the last commission.. 126 

"Form of doctrine" 254, 256 

Forty days after Christ's resurrection, disciples are 

ignorant of the nature of His kingdom .115 

Foundation stone — the Rock — is laid in Zion.....l43, 144 

^OSPEL, Definition, and uses of. 85 

OJjY spirit, Definition of. 15 

The giving of, indispensable 134 

Promise of. 134 

Work of. 135 

Apostles endowed with 136 

Baptism, Work, Gift and Witness of 222 

Cornelius saved by baptism of? 225 

1st Measure of. 233 

2d Measure of 238 

3d Measure of 242 

Through what means received 243, 244 

Witness of, bears witness, how? 245 

TDBNTITY of the Church 70 

X Ignorance of the Apostles 112, 113 

21 



H 



314 ALPHABETICAL IISDEX. 

PAGE. 

Illustration of the Five Orphans 12, 292 

Colonists 81 

Action of baptism 263 

By Prison 278 

By three Powders 284 

Of Adding to Faith 298, 299 

Of Five points. ..118 

Evidence of Pardon 246 

Infants in Lydia's house ? 282 

Interregnum of 43 days 117 

(1) JAILER and house repented 197 

(2) J Jesus' answer to the disciples' que8'n,Actsl : 6.120 

(3) a priest on His throne 141 

(4) Preamble and last commission 124 

(5) was not a priest till He entered heaven..l40 

(6) Judas sells Jesus, why.. 104 

KINGDOM, Elements of. 130 
Kinglees, Lawless 132 

Invisible 145 

Keys of, first used 145 

LUKE xvi : 16, answered 75 
Lydia and house 194 

AN must co-operate with God 192 

Matthew xvi: 18 31,82 

Model of Conversion and salvation 27 

Uniformity 193 

Moralist , 223 

ON-ESSENTIALS 251 



N' 



OBJECTIONS answered 70, 77, 163 
"One Baptism" 211 

REALISE 38 

Pardon the same in all cases and in all succeed- 
ing ages 268 

Pentecost, Manner of reckoning 156 



ALPHABETICAL INDEX. 315 

PAGE. 

Peter denies the G-ospel 100 

Peter's own theory 101, 103 

Peter fought for Jesus, why ? 104 

denies Jesus, and curses and swears 105 

not converted? or "fell from grace?" 98, 106 

Peter's boldness 137 

Priesthood changed 140 

Then the Law changed 142 

Preaching same in all cases and in all succeeding ages.. 257 

QUES'j^, Important for all Christendom to answer 89 
Important for all preachers in Christendom 99 

E MARKS, Special, 1st, 2d, 3d, 4th, 5th 269 

Remission of sins, Definition of. 15 

Repentance and remission of sins — the new law — 

~ began, in the name of Jesus , on Pentecost 142 

Repentance same in all cases and in all succeeding ages262 
Remission of sins, etc. and conversion not the same. .170 

Recapitulation 218 

Resurrection of Christ, " three days and three nights 

in the heart of the earth" 147 

Doubt and certainty on 155 

Rule of Interpretation 78 

Causes and Conditions of salvation 181 

5 Items of the Gospel Plan 184 

of Harmony 268 

Items i mplied 271 

SIX points of difference between the last and 
former commissions 124 

Safe ground 289,290 

TABLE OF THE GOSPEL YLA^ OF SAL- 
VATION „..272 

Ten Commandments done away, but bound over 

into the new institution 60, 64 

Testator, Qualifications of. 11 

The Church the body of Christ, Christ the head 130 

"The gates of helP 38 



316 ALPHABETICAL INDEX. 

PAGE. 

The Grospel in fact indispensable 86 

of Christ, minute statement.... 180 

of Christ, Important Phases of. 181 

Three Classes ask, " What must 1 do T 193 

The Law of Pardon to the erring Christian, 187 

The Law was fulfilled, when ? 66 

The Last Commission 168 

Duties, objects and place of beginning 173 

Items of, summed up 174 

Only, offers salvation to the Gentiles 175 

Only, offers salvation in the name of Jesus 175 

a Statutor3^ Law 175 

Amnesty Proclamation 177 

Last Law of Heaven 177 

First Section of Jesus' Will 178 

Different Orders of arranging Items of. 179 

The Thief on the Cross ! 27 

His faith and repentance spurious 41,43 

Time, Different Orders of computing 152 

Two conflicting laws in force 52 

Types and Antelypes corresponding 158 

TTKBELIEFof the Apostles 98 

WILL, Elements of. 11 
earthly. Legacy of. 12 

earthly, Conditions of. 13 

of Jesus, Legacy of. 15 

of Jesus, Diversity of conditions of, while He 

was on earth 16, 20, 21, 24 

Where did Christ go the day He and the thief were 

crucified? To Heaven, or to Hell ? 30, 41 

When was the first Will taken away ? 56, 66 

What the alien sinner must do ; 184 

"Whatmust I do to be saved?". .186, 193, 218, 203, 204,219 
Was Cornelius saved by the baptism of the Holy 
Spirit? 225 



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